ALLEN  &  SPIEH, 
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LIBRARY 

'      OF  THK 

UNIVERSITY  OF  CALIFORNIA. 


OF" 

Mrs.  SARAH  P.  WALS  WORTH. 

Received  October,  1894. 
Accessions  No.^L  %  I  %~       Clems  No._ 


- 


NOTES, 


EXPLANATORY  AND  PRACTICAL, 


ON  THE 


FIRST    EPISTLE     OP    PAUL 


TO  THE 


CORINTHIANS. 


BY  ALBERT  BARNES. 


NEW    YORK: 

HARPER  &  BROTHERS,  PUBLISHERS, 

329   <fe   331   PEARL   STREET, 
FRANKLIN    SQUARE. 

i  853. 


ENTERED  according  to  Act  of  Congress,  in  the  year  »S37,  by 

/^.BEIIT  BARNES, 

in  the  Office  of  the  Clerk  of  the  District  Court  of  the  Eastern  District 
of  Pennsylvania. 


INTRODUCTION. 


I.  The  Situation  of  Corinth,  and  the  Character  of  its  Inhabitants. 


was  properly  a  small  dynasty,  or  territory  in  Greece,  bounded  on 
the  east  by  the  gulf  of  Saron  ;  on  the  south  by  the  kingdom  of  Argos  ;  on  the 
west  by  Sicyon  ;  and  on  the  north  by  the  kingdom  of  Megaris,  and  upper  part 
of  the  isthmus  and  bay  of  Corinth,  the  latter  of  which  is  now  called  the  Golfo 
de  Lepanto,  or  the  gulf  of  Lepanto.  This  tract,  or  region,  not  large  in  size,  pos- 
sessed a  few  rich  plains,  but  was  in  general  uneven,  and  the  soil  of  an  indif 
ferent  quality.  The  city  of  Corinth  was  the  capital  of  this  region.  It  stood  near 
the  middle  of  the  isthmus,  which  in  the  narrowest  part  was  about  six  miles 
wide,  though  somewhat  wider  where  Corinth  stood.  Here  was  the  natural 
tarrying  place,  or  portage  from  the  Ionian  sea  on  the  west,  to  the  ^Egean  on 
the  east.  Many  efforts  were  made  by  the  Greeks,  and  afterwards  by  the  Ro- 
mans, to  effect  a  communication  between  the  ^Egean  and  Adriatic  seas  by  cut- 
ting across  this  isthmus  ;  and  traces  still  remain  of  these  attempts.  Means 
were  even  contrived  for  transporting  vessels  across.  This  isthmus  was  also  par- 
ticularly important  as  it  was  the  key  of  the  Peloponnesus,  and  attempts  were 
often  made  to  fortify  it.  The  city  had  two  harbours,  —  Lechseum  on  the  gulf  of 
Corinth,  or  sea  of  Crissa  on  the  west,  to  which  it  was  joined  by  a  double  wall, 
twelve  stadia,  or  about  a  mile  and  a  half  in  length  ;  and  Cenchrea  on  the  sea 
of  Saron  on  the  east,  distant  about  seventy  stadia,  or  nearly  nine  miles,  fl  was, 
u  situation  therefore  peculiarly  favourable  for  commerce,  and  highly  important,  in 
the  defence  of  Greece. 

The  city  is  said  to  hafre  been  founded  by  Sisyphus,  long  before  the  siege  of 
Troy,  and  was  then  called  Ephyra.  The  time  when  it  was  founded  is,  howevc-r, 
unknown.  The  name  Corinth,  was  supposed  to  have  been  given  to  it  from 
Corinthus,  who,  by  different  authors,  is  said  to  have  been  the  son  of  Jupiter,  01 
of  Marathon,  or  of  Pelops,  who  is  said  to  have  rebuilt  and  adorned  the  city. 

The  city  of  Corinth  was  built  at  the  foot  of  a  high  hill,  on  the  top  of  which 
stood  a  citadel.  This  hill,  which  stood  on  the  south  of  the  city,  was  its  defence 
in  that  quarter,  as  its  sides  were  extremely  steep.  On  the  three  other  sides  it 
was  protected  by  strong  and  lofty  ramparts.  The  circumference  of  the  city 
proper  was  about  forty  stadia,  or  five  miles.  Its  situation  gave  it  great  com- 
mercial advantages.  As  the  whole  of  that  region  was  mountainous  and  rather 
barren,  and  as  the  situation  gave  the  city  extraordinary  commercial  advantages, 
the  inhabitants  early  turned  their  attention  to  commerce,  and  amassed  great 
wealth.  This  fact  was,  to  no  inconsiderable  extent,  the  foundation  of  the 
luxury,  effeminacy,  and  vices  for  which  the  city  afterwards  became  so  much 
distinguished. 

The  merchandise  of  Italy,  Sicily,  and  the  western  nations,  was  landed  at  Lech- 
seum on  the  west  ;  and  that  of  the  islands  of  the  ^Egean  sea,  of  Asia  Minor,  and 
of  the  Phoenicians,  and  other  oriental  nations,  at  Cenchrea  on  the  east.  The  city 
of  Corinth  thus  became  the  mart  of  Asia  and  Europe  ;  covered  the  sea  with  its 
ships,  and  formed  a  navy  to  protect  i|s  commerce.  It  was  distingf*  *hed  by  build- 


IV  INTRODUCTION. 

ing  galleys  and  ships  ot  a  new  and  improved  form  ;  and  its  naval  force  procured 
it  respect  from  other  nations.  Its  population  and  its  wealth  was  thus  increased 
by  the  influx  of  foreigners.  It  became  a  city  rather  distinguished  by  its  wealth 
and  naval  force,  and  commerce,  than  by  its  military  achievements,  though  it 
produced  a  few  of  the  most  valiant  and  distinguished  leaders  in  the  armies  of 
Greece. 

Its  population  was  increased  and  its  character  somewhat  formed  from  another 
circumstance.  In  the  neighbourhood  of  the  city  the  Isthmian  games  were  cele 
brated,  which  attracted  so  much  attention,  and  which  drew  so  mauy  strangers 
from  distant  parts  of  the  world.  To  those  games,  the  apostle  Paul  not  infre- 
quently refers,  when  recommending  Christian  energy  and  activity.  See  note, 
1  Cor.  ix.  24.  26,  27.  Comp.  Heb.  xii.  1. 

From  these  causes,  the  city  of  Corinth  became  eminent  among  all  ancient 
cities  for  wealth,  and  luxury,  and  dissipation.  It  was  the  mart  of  the  world. 
Wealth  flowed  into  it  from  all  quarters.  Luxury,  amusement,  and  dissipation 
were  the  natural  consequents,  until  it  became  the  most  gay  and  dissolute  city  of 
its  times,  —  the  Paris  of  antiquity. 

There  was  another  cause  which  contributed  to  its  character  of  dissoluteness 
and  corruption.  I  refer  to  its  religion.  The  principal  deity  worshipped  in  the 
city  wae-  Venus;  as  Diana  was  the  principal  deity  worshipped  at  Ephesus  - 
Minerva  at  Athens,  &c.  Ancient  cities  were  devoted  usually  to  some  particulai 
god  or  goddess,  and  were  supposed  to  be  under  their  peculiar  protection.  Sec 
note,  Acts  xiv.  13.  Corinth  was  devoted,  or  dedicated  thus  to  the  goddess  of 
love,  or  licentious  passion  ;  and  the  effect  may  be  easily  conceived.  The  temple 
of  Venus  was  erected  on  the  north  side  or  slope  of  the  Acrocurinthus,  a  moun- 
tain about  half  a  mile  in  height  on  the  south  of  the  city,  and  from  the  summit  of 
which  a  magnificent  prospect  opened  on  the  north  to  Parnassus  and  Helicon, 
to  the  eastward  the  island  of  ^Egina  and  the  citadel  of  Athens,  and  to  the  west 
the  rich  and  beautiful  plains  of  Sicyon.  This  mountain  was  covered  with 
temples  and  splendid  houses  ;  but  was  especially  devoted  to  Venus,  and  was  the 
place  of  her  worship.  Her  shrine  appeared  above  those  of  the  other  gods  ;  and 
it  was  enjoined  by  law,  that  one  thousand  beautiful  females  should  officiate  as 
courtesans,  or  public  prostitutes,  before  the  altar  of  the  goddess  of  love.  In  a 
time  of  public  calamity  and  imminent  danger,  these  women  attended  at  the 
sacrifices,  and  walked  with  the  other  citizens  singing  sacred  hymns.  When 
Xerxes  invaded  Greece,  recourse  was  had  to  their  intercession  to  avert  the  im- 
pending calamity.  They  were  supported  chiefly  by  foreigners  ;  and  from  the 
avails  of  their  vice  a  copious  revenue  was  derived  to  the  city.  Individuals, 
in  order  to  ensure  success  in  their  undertakings,  vowed  to  present  to  Venus  a 
certain  number  of  courtesans,  which  they  obtained  by  sending  to  distant  coun- 
tries. Foreign  merchants  were  attracted  in  this  way  to  Corinth  ;  and  in  a  few 
days  would  be  stripped  of  all  their  property.  It  thus  became  a  proverb,  "It  is 
not  for  every  one  to  go  to  Corinth,"  —  (bv  Trwrl?  fatten  si;  Ko'^vS-ov  \<rviv 


The  effect  of  this  on  the  morals  of  the  city  can  be  easily  understood.  It  became 
the  most  gay,  dissipated,  corrupt,  and  ultimately  the  most  effeminate  and  feeble 
portion  of  Greece.  It  is  necessary  to  make  these  statements  because  they  go  to 
show  the  exceeding  grace  of  God  in  collecting  a  church  in  such  a  city,  the 
power  of  the  gospel  in  overcoming  the  strongest  and  most  polluted  passions  of 
our  nature  ;  and  because  no  small  part  of  the  irregularities  which  arose  in  the 
church  at  Corinth,  and  which  gave  the  apostle  occasion  to  write  this  epistle. 
were  produced  by  this  prevailing  licentiousness  of  the  people  ;  and  by  the  fact 
that  gross  and  licentious  passions  had  received  the  countenance  of  law  anc 
the  patronage  of  public  opinion.  See  ch.  v.  vii.  See  article  Lais  in  the  Biogra- 
phical Dictionaries  » 


INTRODUCTION.  V 

Though  Corinth  was  thus  dissipated  and  licentious  in  its  character,  yet  il 
was  also  distinguished  for  its  refinement  and  learning.  Every  part  of  literature 
was  cultivated  there,  so  that  before  its  destruction  by  the  Romans,  Cicero  (pro 
lege  Man.  cap.  ->.)  scrupled  not  to  call  it  totius  Graecae  lumen — the  light  of  all 
Greece. 

Corinth  was,  of  course,  exposed  to  all  the  changes  and  disasters  which  occurred 
to  the  other  cities  of  Greece.  After  a  variety  of  revolutions  in  its  government, 
which  it  is  not  necessary  here  to  repeat,  it  was  taken  by  the  Roman  consul  L. 
Mummius,  147  years  before  Christ.  The  riches  which  were  found  in  the  city  were 
immense.  During  the  conflagration,  it  is  said  that  all  the  metals  which  were 
there  were  melted  and  run  together,  and  formed  that  valuable  compound  which 
was  so  much  celebrated  as  Corinthian  brass.  Others,  however,  with  more  pro- 
bability, say  that  the  Corinthian  artists  were  accustomed  to  form  a  metal,  by  ,1 
mixture  of  brass  with  small  quantities  of  gold  and  silver,  which  was  so  brilliant 
as  to  cause  the  extraordinary  estimate  in  which  this  metal  was  held.  Corinth, 
however,  was  again  rebuilt.  In  the  time  of  Julius  Cesar,  it  was  colonized  by  his 
order,  and  soon  again  resumed  something  of  its  former  magnificence.  By  the 
Romans  the  whole  of  Greece  was  divided  into  two  provinces,  Macedonia  and 
Achaia.  Of  I'ae  latter,  Corinth  was  the  capital ;  and  this  was  its  condition 
when  it  was  visited  by  Paul.  With  its  ancient  splendour,  it  also  soon  relapsed 
into  its  former  dissipation  and  licentiousness ;  and  when  Paul  visited  it,  it  was 
perhaps  as  dissolute  as  at  any  former  period  of  its  history.  The  subsequent  his- 
tory of  Corinth  it  is  not  necessary  to  trace.  On  the  division  of  the  Roman  em- 
pire, it  fell,  of  course,  to  the  eastern  empire,  and  when  this  was  overthrown  b} 
the  Turks,  it  came  into  their  hands,  and  it  remained  under  their  dominion  until 
the  recent  revolution  in  Greece.  It  still  retains  its  ancient  name ;  but  with 
nothing  of  its  ancient  grandeur.  A  single  temple,  itself  dismantled,  it  is  said,  is 
all  that  remains,  except  the  ruins,  to  mark  the  site  of  one  of  the  most  splendid 
cities  of  antiquity.  For  the  authorities  for  these  statements,  see  Travels  of 
Anacharsis,  vol.  iii.  pp.  369 — 388  ;  Edin.  Ency.  art.  Corinth ;  Lempriere's  Clas- 
sical Dictionary,  and  Bayle's  Dictionary,  art.  Corinth. 

§  2.  The  Establishment  of  the  Church  at  Corinth. 

THE  apostle  Paul  first  visited  Corinth  about  A.  D.  52.  (Lardner.)  See  Acts 
xviii.  1.  He  was  then  on  his  way  from  Macedonia  to  Jerusalem  He  had 
passed  some  time  at  Athens,  where  he  had  preached  the  gospel,  but  not  with 
such  success  as  to  warrant  him  to  remain,  or  to  organize  a  church.  See  Notes  on 
Acts  xvii.  He  was  alone  at  Athens,  having  expected  to  have  been  joined  there 
by  Silas  and  Timothy,  but  in  that  he  was  disappointed.  Acts  xvii.  15.  Comp. 
xviii.  5.  He  came  to  Corinth  alone,  but  found  Aquila  and  Priscilla  there  who 
had  lately  come  from  Rome,  and  with  them  he  waited  the  arrival  of  Silas  and 
Timothy.  When  they  arrived,  Paul  entered  on  the  great  work  of  preaching  the 
gospel  in  that  splendid  and  dissipated  city,  first  to  the  Jews,  and  when  it  was 
rejected  by  them,  then  to  the  Greeks.  Acts  xviii.  5,  6.  His  feelings  when  he 
engaged  in  this  work,  he  has  himself  stated  in  1  Cor.  xvi.  2 — 5.  (See  note  on  that 
place.)  His  embarrassments  and  discouragements  were  met  by  a  gracious  pro- 
mise of  the  Lord  that  he  would  be  with  him,  and  would  not  leave  him ;  and  that 
it  was  his  purpose  to  collect  a  church  there.  See  Note  on  Acts  xviii.  9, 10.  la 
the  city,  Paul  remained  eighteen  months,  (Actsxviii.il,)  preaching  without  mo- 
lestation, until  he  was  opposed  by  the  Jews  under  Sosthenes  their  leader,  and 
brought  before  Gallic.  When  Gallio  refused  to  hear  the  cause,  and  Paul  was 
discharged,  it  is  said,  that  he  remained  there  yet  "  a  good  while,"  (Acts  xviii, 
IS,)  and  then  sailed  into  Syria. 


VI  INTRODUCTION. 

Of  the  size  of  the  church  that  was  first  organized  there,  and  of  the  genera 
character  of  the  converts,  we  have  no  other  knowledge  than  that  which  is  con- 
tained in  the  epistle.  There  is  reason  to  think  that  Sosthenes,  who  was  the  prin- 
cipal agent  of  the  Jews  in  arraigning  Paul  before  Gallio,  was  converted,  (see 
1  Cor.  i.  1,)  and  perhaps  some  other  persons  of  distinction ;  bat  it  is  evident  that 
the  church  was  chiefly  composed  of  those  who  were  in  the  more  humble  walks 
of  life  See  Notes  on  1  Cor.  i.  26 — 29.  It  was  a  signal  illustration  of  the  grace  of 
God,  and  the  power  of  the  gospel,  that  a  church  was  organized  in  that  city  of 
gayety,  fashion,  luxury,  and  licentiousness  ;  and  it  shows  that  the  gospel  i* 
adapted  to  meet  and  overcome  all  forms  of  wickedness,  and  to  subdue  all  classes  of 
jeople  to  itself.  If  a  church  was  established  in  the  gay  and  dissolute  capital  ot 
Achaia,  then  there  is  not  now  a  city  on  earth  so  gay  and  so  profligate  that  the 
same  gospel  may  not  meet  its  corruptions,  and  subdue  it  to  the  cross  of  Christ. 
Paul  subsequently  visited  Corinth  about  A.  D.  58,  or  six  years  after  the  establish- 
ment of  the  church  there.  He  passed  the  winter  in  Greece — doubtless  in  Corinth 
and  its  neighbourhood,  on  his  journey  from  Macedonia  to  Jerusalem,  the  fiftfi 
time  in  which  he  visited  the  latter  city.  During  this  stay  at  Corinth,  he  wrote 
the  epistle  to  the  Romans.  See  the  Introduction  to  the  Epistle  to  the  Romans. 

§  3.  The  Time  and  Place  of  Writing  the  First  Epistle  to  the  Corinthians. 

IT  has  been  uniformly  supposed  that  this  epistle  was  written  at  Ephesus.  The 
circumstances  which  are  mentioned  incidentally  in  the  epistle  itself,  place  this 
beyond  a  doubt.  The  epistle  purports  to  have  been  written,  not  like  that  to  the 
Romans,  without  having  been  at  the  place  to  which  it  was  written,  but  after 
Paul  had  been  at  Corinth.  "  I,  brethren,  when  I  came  unto  you,  came  not  with 
excellency  of  speech,"  &c.  ch.  ii.  1.  It  also  purports  to  have  been  written  when 
he  was  about  to  make  another  visit  to-  that  church.  Ch.  iv.  19,  "  But  I  will 
come  to  you  shortly,  if  the  Lord  will."  Ch.  xvi.  5,  "  Now  I  will  come  to  you 
when  I  pass  through  Macedonia,  for  I  do  pass  through  Macedonia."  Now  the 
history  in  the  Acts  of  the  Apostles  informs  us,  that  Paul  did  in  fact  visit  Achaia, 
and  doubtless  Corinth  twice.  See  Acts  xviii.  1,  &c.  and  xx.  1 — 3.  The  same 
history  also  informs  us  that  it  was  from  Ephesus  that  Paul  went  into  Greece  ;  and 
as  the  epistle  purports  to  have  been  written  a  short  time  before  that  journey,  it 
follows,  to  be  consistent  with  the  history,  that  the  epistle  must  have  been 
written  while  he  was  at  Ephesus.  The  narrative  in  the  Acts  also  informs  us, 
that  Paul  had  passed  two  years  in  Ephesus  before  he  set  out  on  hit;  second  journey 
into  Greece. 

With  this  supposition,  all  the  circumstances  relating  to  the  place  where  the 
apostle  then  was  which  are  mentioned  in  this  epistle  agree.  "  If  after  the  man- 
ner of  men,  I  have  fought  with  beasts  at  Ephesus,  what  advantageth  it  me,  if  the 
dead  rise  not?"  ch.  xv.  32.  It  is  true,  as  Dr.  Paley  remarks,  (Horse  Paulinas,) 
that  the  apostle  might  say  this  wherever  he  was  ;  but  it  was  much  more  natural, 
and  much  more  to  the  purpose  to  say  it,  if  he  was  at  Ephesus  at  the  time,  and 
in  the  midst  of  those  conflicts  to  which  the  expression  relates.  "  The  churches 
of  Asia  salute  you,"  ch.  xvi.  19.  It  is  evident  from  this,  that  Paul  was  near 
those  churches,  and  that  he  had  intercourse  with  them.  But  Asia,  throughout 
the  Acts  of  the  Apostles,  and  in  the  epistles  of  Paul,  does  not  mean  commonly 
the  whole  of  Asia,  nor  the  whole  of  Asia  Minor,  but  a  district  in  the  interior  of 
Asia  Minor,  of  which  Ephesus  was  the  capital.  See  Note,  Acts  ii.  9,  also  Acts 
vi.  9,  xvi.  6,  xx.  16.  "  Aquila  and  Priscilla  salute  you,"  ch.  xvi.  19.  Aquila 
and  Priscilla  were  at  Ephesus  during  the  time  in  which  I  shall  endeavour  to  show 
this  epistle  was  written,  Acts  xviii.  26.  It  is  evident,  if  this  were  so,  that  the 
epistle  was  written  at  Ephesus.  "  But  I  will  tarry  at  Ephesus  until  Pentecost/' 


INTRODUCTION.  Vll 

ch  xvi.  8.  This  is  almost  an  express  declaration  that  he  was  at  Ephesus  when 
the  epistle  was  written.  "  A  great  and  effectual  door  is  opened  to  me,  and  there 
are  many  adversaries,"  ch.  xvi.  9.  How  well  this  agrees  with  the  history,  may 
be  seen  by  comparing  it  with  the  account  in  Acts,  when  Paul  was  at  Ephesus. 
Acts  xix.  20,  "  So  mightily  grew  the  word  of  (jJod  and  prevailed."  That  there 
were  "  many  adversaries,"  may  be  seen  from  the  account  of  the  same  period  in 
Acts  xix.  9,  "  But  when  divers  were  hardened,  and  believed  not,  but  spake  evil 
of  that  way  before  the  multitude,  he  departed  from  them,  and  separated  the  dis- 
ciples." Comp.  Acts  xix.  23 — 41.  From  these  circumstances,  it  is  put  beyond 
controversy,  that  the  epistle  was  written  from  Ephesus.  These  circumstantial, 
and  undesigned  coincidences,  between  a  letter  written  by  Paul  and  an  indepen- 
dent history  by  Luke,  is  one  of  those  strong  evidences  so  common  in  genuine 
wntings,  which  go  to  show  that  neither  is  a  forgery.  An  impostor  in  forging  a 
history  like  that  of  the  Acts,  and  then  writing  an  epistle,  would  not  have  thought 
of  these  coincidences,  or  introduced  them  in  the  manner  in  which  they  occur 
here.  It  is  perfectly  manifest  that  the  notes  of  the  time,  and  place,  and  circum- 
stances in  the  history,  and  in  the  epistle,  were  not  introduced  to  correspond  with 
each  other,  but  have  every  appearance  of  genuinenes?  <ind  truth.  See  Paley's 
Horse  Paulinas,  on  this  epistle. 

The  circumstances  which  have  been  referred  to  in  regard  to  the  place  where 
this  epistle  was  written,  serve  also  to  fix  the  date  of  its  composition.  It  is  evi- 
dent, from  ch.  xvi.  8,  that  Paul  purposed  to  tarry  at  Ephesus  until  Pentecost. 
But  this  must  have  been  written  and  sent  away  before  the  idiot  which  was  raised 
by  Demetrius  (Acts  xix.  23 — 41),  for  immediately  after  that  Paul  left  Ephesus 
and  went  to  Macedonia.  Acts  xx.  1,  2.  The  reason  why  Paul  purposed  to 
remain  in  Ephesus  until  Pentecost,  was,  the  success  which  he  had  met  with  in 
preaching  the  gospel.  Ch.  xvi.  9.  But  after  the  riot  excited  by  Demetrius,  this 
hope  was  in  a  measure  defeated,  and  he  soon  left  the  city.  These  circumstances 
serve  to  fix  the  time  when  this  epistle  was  written  to  the  interval  which  elapsed 
between  what  is  recorded  in  Acts  xix.  22  and  23.  This  occurred  about  A.  D. 
56  or  57.  Pearson  and  Mill  place  the  date  in  the  year  57 ;  Lardnsr,  in  the 
spring  of  the  year  56. 

It  has  never  been  doubted  that  Paul  was  the  author  of  this  epistle.  It  bears 
his  name ;  has  internal  evidence  of  having  been  written  by  him,  and  is  ascribed 
to  him  by  the  unanimous  voice  of  antiquity.  It  has  been  made  a  question,  how- 
ever, whether  this  was  the  first  letter  which  Paul  wrote  to  them ;  or  whether  he 
had  previously  written  an  epistle  to  them  which  is  now  lost.  This  inquiry  has 
been  caused  by  what  Paul  says  in  1  Cor.  v.  9,  "  I  wrote  unto  you  in  an  epistle," 
&c.  Whether  he  there  refers  to  another  epistle,  which  he  wrote  to  them  before 
this,  and  which  they  had  disregarded  ;  or  whether  to  the  previous  chapters  of  this 
epistle ;  or  whether  to  a  letter  to  some  other  church  which  they  had  been  expected 
to  read,  has  been  made  a  question.  This  question  will  be  considered  in  the  rote 
on  that  verse. 

§  4.  The  Occasion  on  which  this  Epistk  was  written. 

IT  is  evident  that  this  epistle  was  written  in  reply  to  one  which  had  beer,  ad- 
dressed by  the  church  at  Corinth  to  Paul ;  1  Cor.  vii.  1,  "  Now  concerning  the 
things  whereof  ye  wrote  unto  me,"  &c.  That  letter  had  been  sent  to  Paul  while 
at  Ephesus  by  the  hands  of  Stephanas,  and  Fortunatus,  and  Achaicus,  who  had 
come  to  consult  with  him  respecting  the  state  of  the  church  at  Corinth.  1  Cor. 
xvi.  17,  18.  In  addition  to  this,  Paul  had  heard  various  reports  of  certain  disor- 
ders which  had  been  introduced  into  the  church  at  Corinth,  and  which  required 
Ui3  attention  and  correction.  Those  disorders,  it  seems,  as  was  natural,  had  no* 


Vlll  INTRODUCTION. 

been  mentioned  in  the  letter  which  they  sent  to  him,  but  he  had  heard  o 
them  incidentally  by  some  members  of  the  family  of  Chloe.  1  Cor.  i.  11.  Thej 
pertained  to  the  following  subjects.  (1.)  The  divisions  which  had  arisen  in  the 
church  by  the  popularity  of  a  teacher  who  had  excited  great  disturbance.  (1 
Cor.  i.  12,  13.)  Probably  this  teacher  was  a  Jew  by  birth,  and  not  improbably 
of  the  sect  of  the  Sadducees  (2  Cor.  xi.  22),  and  his  teaching  might  have  been 
the  occasion  why  in  the  epistle  Paul  entered  so  largely  into  the  proof  of  the  doctrine 
of  the  resurrection  from  the  dead.  1  Cor.  xv.  (2.)  The  Corinthians,  like  all 
other  Greeks,  were  greatly  in  danger  of  being  deluded,  and  carried  away  by  a 
subtle  philosophy,  and  by  a  dazzling  eloquence,  and  it  is  not  improbable  that  the 
false  teacher  there  had  taken  advantage  of  this,  and  made  it  the  occasion  of  ex- 
citing parties,  and  of  creating  a  prejudice  against  Paul,  and  of  undervaluing  his 
authority  because  he  had  made  no  pretensions  to  these  endowments.  It  was  of 
importance,  therefore,  for  Paul  to  show  the  true  nature  and  value  of  their  phi- 
losophy, and  the  spirit  which  should  prevail  in  receiving  the  gospel.  Ch.  i.  18 — 
31.  ii.  iii.  (3.)  Paul's  authority  had  been  called  in  question  as  an  apostle,  and 
not  improbably  by  the  false  teacher,  or  teachers,  that  had  caused  the  parties 
which  had  been  originated  there.  It  became  necessary,  therefore,  for  him  to  vin- 
dicate his  authority,  and  show  by  what  right  he  had  acted  in  organizing  the 
church,  and  in  the  directions  which  he  had  given  for  its  discipline  awd  purity. 
Ch.  iv.  ix.  (4.)  A  case  of  incest  had  occurred  in  the  church  which  had  not 
been  made  the  subject  of  discipline.  Ch.  v.  This  case  was  a  flagrant  violation 
of  the  gospel  ;  and  yet  it  is  not  improbable  that  it  had  been  palliated,  or  vindi 
cated  by  the  false  teachers ;  and  it  is  certain  that  it  excited  no  shame  in  ihe 
church  itself.  Such  cases  were  not  regarded  by  the  dissolute  Corinthians  as 
criminal.  In  a  city  dedicated  to  Venus,  the  crimes  of  licentiousness  had  been 
openly  indulged,  and  this  was  one  of  the  sins  to  which  they  were  particularly 
exposed.  It  became  necessary,  therefore,  for  Paul  to  exert  his  apostolic  autho- 
rity, and  to  remove  the  offender  in  this  case  from  the  communion  of  the  church, 
and  to  make  him  an  example  of  the  severity  of  Christian  discipline.  (5.)  The 
Corinthians  had  evinced  a  litigious  spirit,  a  fondness  for  going  to  law,  and  for 
bringing  their  causes  before  heathen  tribunals,  to  the  great  scandal  of  religion,  in- 
stead of  endeavouring  to  settle  their  difficulties  among  themselves.  Of  this  the 
apostle  had  been  informed,  and  this  called  also  for  his  authoritative  interposition, 
ch.  vi.  1 — 8.  (6.)  Erroneous  views  and  practices  had  arisen,  perhaps,  under  the 
influence  of  the  false  teachers,  on  the  subject  of  temperance,  chastity,  &c.  To 
the  vices  of  intemperance,  licentiousness,  and  gluttony,  the  Corinthian  Christians 
from  their  former  habits,  and  from  the  customs  of  their  countrymen,  were  par- 
ticularly exposed.  Those  vices  had  been  judged  harmless,  and  had  been  freely 
indulged  in,  and  it  is  not  improbable  that  the  views  of  the  apostle  had  been  ridi- 
culed as  unnecessarily  stern,  and  severe,  and  rigid.  It  became  necessary,  there- 
fore, to  correct  their  views,  and  to  state  the  true  nature  of  the  Christian  require- 
ments. Ch.  vi.  8 — 20.  (7.)  The  apostle  having  thus  discussed  those  things 
of  which  he  had  incidentally  heard,  proceeds  to  notice  particularly  the  things 
respecting  which  they  had  consulted  him  by  letter.  Those  were,  (a.)  Marriage, 
and  the  duties  in  regard  to  it  in  their  circumstances,  ch.  vii.  (6.)  The  eating 
of  things  offered  to  idols,  ch.  viii.  In  order  to  enforce  his  views  of  what  he  had 
said  on  the  duty  of  abstaining  from  the  use  of  certain  food,  if  it  was  the  occasion 
of  giving  offence,  he  shows  them  (ch.  ix.)  that  it  was  the  great  principle  on 
which  he  had  acted  in  his  ministry  ,•  that  he  was  not  imposing  on  them  any  thing 
which  he  did  not  observe  himself ;  that  though  he  had  full  authority  as  an  apostle 
to  insist  on  a  support  in  preaching,  yet  for  the  sake  of  peace,  and  the  prosperity 
of  the  church,  he  had  voluntarily  relinquished  his  rights,  and  endeavoured  by 
I  means  to  save  some.  Ch.  ix.  By  this  example,  he  seeks  to  persuade  them  tJ 


INTRODUCTION.  1* 

ft  course  of  life  as  far  as  possible  from  a  life  of  gluttony,  and  fornication,  and  self- 
indulgence,  and  to  assure  them  that  although  they  had  be£n  highly  favoured,  as 
the  Jews  had  been  also,  yet  like  them,  they  might  also  fall,ch.  x.  1 — 12.  These 
principles  he  illustrates  by  a  reference  to  their  joining  in  feasts,  and  celebrations 
with  idols,  and  the  dangers  to  which  they  would  subject  themselves  by  so  doing; 
and  concludes  that  it  would  be  proper  in  those  circumstances  wholly  to  abstain 
from  partaking  of  the  meat  offered  in  sacrifice  to  idols  if  it  were  known  to  be 
such.  This  was  to  be  done  on  the  principle  that  no  ofl'ence  was  to  be  given. 
And  thus  the  second  question  referred  to  him  was  disposed  of,  ch.  x.  13 — 33.  In 
connexion  with  this,  and  as  an  illustration  of  the  principle  on  which  he  acted, 
and  on  which  he  wishes  them  to  act,  that  of  promoting  mutual  edification,  and 
avoiding  offence,  he  refers  (ch.  xi.)  to  two  other  subjects,  the  one,  the  proper 
relation  of  the  woman  to  the  man,  and  the  general  duty  of  her  being  in  subjec- 
tion to  him,  (ch.  xi.  1 — 16  ;)  and  the  othe'r,  a  far  more  important  matter,  the 
proper  mode  of  celebrating  the  Lord's  supper,  ch.  xi.  17 — 34.  He  had  been  led 
to  speak  of  this,  probably,  by  the  discussion  to  which  he  had  been  invited  on  the 
subject  of  their  feasts,  and  the  discussion  of  that  subject  naturally  led  to  the  con- 
sideration of  the  much  more  important  subject  of  their  mode  of  celebrating  the 
Lord's  supper.  That  had  been  greatly  abused  to  purposes  of  riot,  and  disorder, 
and  abuse,  which  had  grown  directly  out  of  their  former  views  and  habits  in 
public  festivals.  Those  views  and  habits  they  had  transferred  to  the  celebration 
of  the  eucharist.  It  became  necessary,  therefore,  for  the  apostle  to  correct  those 
views,  to  state  the  true  design  of  the  ordinance,  to  show  the  consequences  of  an 
improper  mode  of  celebration,  and  to  endeavour  to  reform  them  in  their  mode  of 
observing  it,  ch.  xi.  17 — 34.  (c.)  Another  subject  which  had  probably  been 
submitted  to  him  in  the  letter  was,  the  nature  of  spiritual  gifts ;  the  design  of 
the  power  of  speaking  with  tongues,  and  the  proper  order  to  be  observed  in  the 
church  on  this  subject.  These  powers  seem  to  have  been  imparted  to  the  Corinth- 
ians in  a  remarkable  degree ;  and  like  most  other  things  had  been  abused  to  the 
promotion  of  strife,  and  ambition  ;  to  pride  in  their  possession,  and  to  irregularity 
and  disorder  in  their  public  assemblies.  This  whole  subject  the  apostle  discusses, 
(ch.  xii.  xiii.  xiv.)  He  states  the  design  of  imparting  this  gift ;  the  use  which 
should  be  made  of  it  in  the  church,  the  necessity  of  due  subordination  in  all  the 
members  and  officers ;  and  in  a  chapter  unequalled  in  beauty  in  any  language, 
(ch.  xiii.)  shows  the  inferiority  of  the  highest  of  these  endowments  to  a  kind, 
catholic  spirit — to.  the  prevalence  of  charity,  and  thus  endeavours  to  allay  all 
contentions  and  strifes  for  ascendency,  by  the  prevalence  of  the  spirit  of  LOVE. 
In  connexion  with  this  (ch.  xiv.)  he  reproves  the  abuses  which  had  arisen 
on  this  subject,  as  he  had  done  on  others,  and  seeks  to  repress  all  disorders. 
(8.)  A  veryimportant  subject,  the  apostle  reserved  to  the  close  of  the  epistle— 
the  resurrection  of  the  dead.  (ch.  xv.)  Why  he  chose  to  discuss  it  in  this  place, 
is  not  known.  It  is  quite  probable  that  he  had  not  been  consulted  on  this  sub- 
ject in  the  letter  which  had  been  sent  to  him.  It  is  evident,  however,  that  erro- 
neous opinions  had  been  entertained  on  the  subject,  and  probably  inculcated  by 
the  religious  teachers  at  Corinth.  The  philosophic  minds  of  the  Greeks  we 
know  were  much  disposed  to  deride  this  doctrine  (Acts  yvii.  32),  and  in  the 
Corinthian  church  it  had  been  either  called  in  question,  or  greatly  perverted, 
ch.  xv.  12.  That  the  same  body  would  be  raised  up  had  been  denied,  and 
the  doctrine  that  came  to  be  believed  was,  probably,  simply  that  there  would 
be  a  future  state,  and  that  the  only  resurrection  was  the  resurrection  of  the  soul 
from  sin,  and  that  this  was  past.  Comp.  2  Tim.  ii.  !8.  This  subject  the  apostle 
had  not  before  taken  up,  probably  because  he  had  not  been  consulted  on  it,  and 
because  it  would  find  a  more  appropriate  place  after  he  had  reproved  their  di» 
orders,  and  answered  their  questions.  After  all  those  discussions,  after  exan**^ 


X  INTRODUCTION. 

ing  all  the  opinions  and  practices  that  prevailed  among  them,  it  was  proper  to 
place  the  great  argument  for  the  truth  of  the  religion  which  they  all  professed 
on  a  permanent  foundation,  and  to  close  the  epistle  by  reminding  them,  and 
vroving  to  them  that  the  religion  which  they  professed,  and  which  they  had  so 
much  abused,  was  from  heaven.  The  proof  of  this  was  the  resurrection  of  the 
Saviour  from  the  dead.  It  was  indispensable  to  hold  that  in  its  obvious  sense, 
and  holding  that,  the  truth  of  their  own  resurrection -was  demonstrated,  and  the 
error  of  those  who  dor:ied  it  was  apparent.  (9.)  Having  finished  this  demon- 
stration,  the  apostle  closes  the  epistle  (ch.  xvi.)  with  some  miscellaneous  direc- 
tions and  salutations. 

§  5.  Divisions  of  the  Epistle. 

THE  divisions  of  this  epistle,  as  of  the  other  books  of  the  Bible,  into  chapters 
and  verses,  is  arbitrary,  and  often  not  happily  made.  See  the  Introduction  to  the 
Notes  on  the  Gospels.  Various  divisions  of  the  epistle  have  been  proposed  in 
order  to  present  a  proper  analysis  to  the  mind.  The  division  which  is  submitted 
here  is  one  that  arises  from  the  previous  statement  of  the  scope  and  design  of  the 
epistle,  and  will  furnish  the  basis  of  my  analysis.  According  to  this  view,  thr 
body  of  this  epistle  may  be  divided  into  three  parts,  viz. — 

I.  The  discussion  of  irregularities  and  abuses  prevailing  in  the  church  a 
Corinth,  of  which  the  apostle  had  incidentally  learned  by  report,  ch. 
i. — vi. 

II.  The  discussion  of  various  subjects  which  had  been  submitted  to  him  in  a 
letter  from  the  church,  and  of  points  which  grew  oul  of  those  inqui- 
ries, ch.  vii. — xiv. 

III.  The  discussion  of  the  great  doctrine  of  the  resurrection  of  Christ — the 
foundation  of  the  hope  of  man — and  the  demonstration  arising  from  that 
that  the  Christian  religion  is  true,  and  the  hopes  of  Christians  well 
founded,  ch.  xv.  (See  the  "  Analysis"  prefixed  to  the  Notes.) 

§  6.  Tlie  Messengers  by  whom  this  Epistle  was  sent  to  the  Church  at  Corinth, 
and  its  success. 

IT  is  evident  that  Paul  felt  the  deepest  solicitude  in  regard  to  the  state  of 
things  in  the  church  at  Corinth.  Apparently  as  soon  as  he  had  heard  of  their 
irregularities  and  disorders  through  the  members  of  the  family  of  Chloe  (ch.  i.  ii.), 
he  had  sent  Timothy  to  them,  if  possible,  to  repress  the  growing  dissensions  and 
irregularities.  1  Cor.  iv.  17.  In  the  mean  time  the  church  at  Corinth  wrote  to 
him  to  ascertain  his  views  on  certain  matters  submitted  to  him  (1  Cor.  vii.  1), 
and  the  reception  cf  this  letter  gave  him  occasion  to  enter  at  length  into  the 
.  subject  of  their  disorders  and  difficulties.  Yet  he  wrote  the  letter  under  the 
deepest  solicitude  about  the  manner  of  its  reception,  and  its  effect  on  the  church, 
2  Cor.  ii.  4,  "  For  out  of  much  affliction  and  anguish  of  heart  I  wrote  unto 
you  with  many  tears,"  &c.  Paul  had  another  object  in  view  which  was  dear  to 
his  heart,  and  which  he  was  labouring  with  all  diligence  to  promote,  which  was 
the  collection  which  he  proposed  to  take  up  for  the  poor  and  afflicted  saints  at 
Jerusalem.  See  Notes,  Rom.  xv.  25,  26.  This  object  he  wished  to  press  at  this 
time  on  the  church  at  Corinth.  1  Cor.  xvi.  1 — 4.  In  order,  therefore,  to  ensure 
the  success  of  his  letter,  and  to  facilitate  the  collection,  he  sent  Titus  with  the 
,etter  to  the  church  at  Corinth,  with  instructions  to  have  the  collection  ready. 
2  Cor.  vii.  7,  8.  13.  15.  This  collection,  Titus  was  requested  to  finish.  2  Cor. 
viii.  6.  With  Titus,  Paul  sent  another  brother,  perhaps  a  member  of  the  church 
at  Ephesus  (2  Cor.  xii.  18),  a  man  whose  praise,  Paul  says,  was  in  all  the 


INTRODUCTION.  XI 

churches,  and  who  had  been  already  designated  by  the  churches  to  bear  the  con 
tribution  to  Jerusalem.  2  Cor.  viii.  18,  19.  By  turning  to  Acts  xxi.  29,  we 
find  it  incidentally  mentioned  that  "  Trophimus  an  Ephesian"  was  with  Paul 
in  Jerusalem,  and  undoubtedly  this  was  the  person  here  designated.  This  is  one 
of  the  undesigned  coincidences  between  Paul's  epistle  and  the  Acts  of  the  Apostles, 
of  which  Dr.  Paley  has  made  so  much  use  in  his  Horns  Paulinse  in  proving  the 
genuineness  of  these  writings.  Paul  did  not  deem  it  necessary  or  prudent  for 
him  to  go  himself  to  Corinth,  but  chose  to  remain  in  Ephesus.  The  letter  to 
Paul  (1  Cor.  vii.  1)  had  been  brought  to  him  by  Stephanas,  Fortunatus, 
and  Achaicus  (I  Cor.  xvi.  17),  and  it  is  probable  that  they  accompanied  TituM 
and  the  other  brother  with  him  who  bore  Paul's  reply  to  their  inquiries. 

The  success  of  this  letter  was  all  that  Paul  could  desire.  It  had  the  effect  to 
repress  their  growing  strifes,  to  restrain  their  disorders,  to  produce  true  repent- 
ance, and  to  remove  the  person  who  had  been  guilty  of  incest  in  the  church. 
The  whole  church  was  deeply  affected  with  his  reproofs,  and  engaged  in  hearty 
zeal  in  the  work  of  reform.  2  Cor.  vii.  9 — 11.  The  authority  of  the  apostle  was 
recognised,  and  his  epistle  read  with  fear  and  trembling.  2  Cor.  vii.  15.  The 
act  of  discipline  which  he  had  required  on  the  incestuous  person  was  inflicted  by 
the  whole  church.  2  Cor.  ii.  6.  The  collection  which  he  had  desired  (1  Cor. 
xvi.  1 — 4).  and  in  regard  to  which  he  had  boasted  of  their  liberality  to  others, 
and  expressed  the  utmost  confidence  that  it  would  be  liberal  (2  Cor.  ix.  2,  3), 
was  taken  up  agreeably  to  his  wishes,  and  their  disposition  on  the  subject  was 
such  as  to  furnish  the  highest  satisfaction  to  his  mind.  2  Cor.  vii.  13,  14.  Of 
the  success  of  his  letter,  however,  and  of  their  disposition  to  take  up  the  collec- 
tion, Paul  was  not  apprized  until  he  had  gone  into  Macedonia,  where  Titus  came 
to  him,  and  gave  him  information  of  the  happy  state  of  things  in  the  church  at 
Corinth.  2  Cor.  vii.  4 — 7.  13.  Never  was  a  letter  more  effectual  than  this  was, 
and  never  was  authority  in  discipline  exercised  in  a  more  happy  and  successful 
way. 

§  7.  General  Character  and  Structure  of  the  Epistle. 

THE  general  style  and  character  of  this  epistle  is  the  same  as  in  the  otner 
writings  of  Paul.  See  Introduction  to  the  Epistle  to  the  Romans.  It  evinces 
the  same  strong  and  manly  style  of 'argument  and  language,  the  same  structure 
of  sentences,  the  same  rapidity  of  conception,  the  same  overpowering  force  of 
language  and  thought,  and  the  same  characteristics  of  temper  and  spirit  in  the 
author.  The  main  difference  between  the  style  and  manner  of  this  epistle,  and 
the  other  epistles  of  Paul,  arises  from  the  scope  and  design  of  the  argument.  In 
the  epistle  to  the  Romans,  his  object  led  him  to  pursue  a  close  and  connected 
train  of  argumentation.  In  this,  a  large  portion  of  the  epistle  is  occupied  with  / 
reproof,  and  it  gives  occasion  for  calling  into  view  at  once  the  authority  of  an 
apostle,  and  the  spirit  and  manner  in  which  reproof  is  to  be  administered.  The 
reader  of  this  epistle  cannot  -but  be  struck  with  the  fact,  that  it  was  no  part  of 
Paul's  character  to  show  indulgence  to  sin  ;  that  he  had  no  design  to  flatter :  that 
he  neither  "  cloaked  nor  concealed  transgression ;"  that  in  the  most  open,  firm, 
and  manly  manner  possible,  it  was  his  purpose  to  rebuke  them  for  their  disor- 
ders, and  to  repress  their  growing  irregularities.  At  the  same  time,  however,  there 
is  full  opportunity  for  the  display  of  tenderness,  kindness,  love,  charity,  and  for 
Christian  instruction — an  opportunity  for  pouring  forth  the  deepest  feelings  of 
the  human  heart — an  opportunity  which  Paul  never  allowed  to  escape  urim 
proved.  Amidst  all  the  severity  of  reproof,  there  is  the  love  of  friendship ;  amidst 
the  rebukes  of  an  apostle,  the  entreaties  and  tears  of  a  father.  And  we  here 
Contemplate  Paul,  not  merely  as  the  profound  reasoner,  not  simply  as  a  man  af 


All  INTRODUCTION. 

high  intellectual  endowments,  but  as  evincing  the  feelings  of  the  man,  and  th« 
sympathies  of  the  Christian. 

Perhaps  there  is  less  difficulty  in  understanding  this  epistle  than  the  epistle 
to  the  Romans.  A  few  passages  indeed  have  perplexed  all  commentators,  and 
are  to  this  day  not  understood.  See  ch.  v.  9 ;  xi.  1C ;  xv.  29.  But  the  general 
meaning  of  the  epistle  has  been  much  less  the  subject  of  difference  of  interpreta- 
tion. The  reasons  have  probably  been  the  following.  (1.)  The  subjects  here 
are  more  numerous,  and  the  discussions  more  brief.  There  is,  therefore, 
less  difficulty  in  following  the  author  than  where  the  discussion  is  protracted, 
and  the  manner  of  his  reasoning  more  complicated.  (2.)  The  subjects  them- 
selves are  far  less  abstruse  and  profound  than  those  introduced  into  the  epistle  to 
the  Romans.  There  is,  therefore,  less  liability  to  misconception.  (3.)  The  epistle 
has  never  been  made  the  subject  of  theological  warfare.  No  system  of  theology 
has  been  built  on  it,  and  no  attempt  made  to  press  it  into  the  service  of  abstract 
dogmas.  It  is  mostly  of  a  practical  character,  and  there  has  been,  therefore,  less 
room  for  contention  in  regard  to  its  meaning.  (4.)  No  false  and  unfounded 
theories  of  philosophy  have  been  attached  to  this  epistle,  as  have  been  to  the  epistle 
to  the  Romans.  Its  simple  sense,  therefore,  has  been  more  obvious,  and  no 
small  part  of  the  difficulties  in  the  interpretation  of  that  epistle  are  wanting  in 
this.  (5.)  The  apostle's  design  has  somewhat  varied  his  style.  There  are  fewer 
complicated  sentences,  and  fewer  parentheses,  less  that  is  abrupt  and  broken,  and 
elliptical,  less  that  is  rapid,  mighty,  and  overpowering  in  argument.  We  see  the 
point  of  a  reproof  at  once,  but  we  are  often  greatly  embarrassed  in  a  complicated 
argument.  The  xvth  chapter,  however,  for  closeness  and  strength  of  argumen- 
tation, for  beauty  of  diction,  for  tenderness  of  pathos,  and  for  commanding  and 
overpowering  eloquence,  is  probably  unsurpassed  by  any  other  part  of  the  writ- 
ings of  Paul,  and  unequalled  by  any  other  composition.  (6.)  It  may  be  added, 
that  there  is  less  in  this  epistle  that  opposes  the  nafive  feelings  of  the  human  heart, 
and  that  humbles  the  pride  of  the  human  intellect,  than  in  the  epistle  to  the  Ro- 
mans. One  great  difficulty  in  interpreting  that  epistle  has  been  that  the  doc- 
trines relate  to  those  high  subjects  that  rebuke  the  pride  of  man,  demand  pros- 
tration before  his  sovereign,  require  the  submission  of  the  understanding  and  the 
heart  to  God's  high  claims,  and  throw  down  every  form  of  self-righteousness. 
While  substantially  the  same  features  will  be  found  in  all  the  writings  of  Paul, 
yet  his  purpose  in  this  epistle  led  him  less  to  dwell  on  those  topics  than  in  the 
epistle  to  the  Romans.  The  result  is,  that  the  heart  more  readily  acquiesces  in 
these  doctrines  and  reproofs,  and  the  general  strain  of  this  epistle  ;  and  as  the 
heart  of  man  has  usually  more  agency  in  the  interpretation  of  the  Bible  than  the 
understanding,  the  obstacles  in  the  way  of  a  correct  exposition  of  this  epistle  are 
proportionably  fewer  than  in  the  epistle  to  the  Romans. 

The  same  spirit,  however,  which  is  requisite  in  understanding  the  epistle  to 
the  Romans,  is  demanded  here.  In  all  Paul's  epistles,  as  in  all  the  Bible,  a  spirit 
of  candour,  humility,  prayer,  and  industry  is  required.  The  knowledge  of  God's 
truth  is  to  be  acquired  only  by  toil,  and  candid  investigation.  The  mind  that  is 
filled  with  prejudice  is  rarely  enlightened.  The  proud,  unhumbled  spirit  seldom 
receives  benefit  from  reading  the  Bible,  or  any  other  book.  He  acquires  the 
most  complete,  and  the  most  profound  knowledge  of  the  doctrines  of  Paul,  and 
of  the  Book  of  God  in  general,  who  comes  to  the  work  of  interpretation  with 
the  most  humble  heart ;  and  the  deepest  sense  of  his  dependence  in  the  aid  of 
that  Spirit  by  whom  originally  the  Bible  was  inspired.  For  "  the  meek  will  he 
Sjuide  in  judgment,  and  the  meek  will  he  teach  his  way."  Ps;  xxv.  9. 


THE  FIRST 


EPISTLE   TO   THE   CORINTHIANS. 


CHAPTER  I. 
>AUL,  called  a  to  be  an  apos- 
tle of  Jesus  Christ  through 


a  Rom. I.I. 


the  will  of  God,  and  Sosthenes b 
our  brother, 

2  Unto   the   church  of  God 


6  Mat.  12.38 


CHAPTER  I. 

1.  Paul,  called'to  be  an  apostle.  See 
Notes,  Rom.  i.  1.  1  Through  the  will 
yf  God.  Not  by  human  appointment,  or 
authority,  but  in  accordance  with  the 
will  of  God,  and  his  command.  That 
will  was  made  known  to  him  by  the 
special  revelation  granted  to  him  at  his 
conversion,  and  call  to  the  apostleship. 
Acts  ix.  Paul  often  refers  to  the  fact 
that  he  had  received  a  direct  commission 
from  God,  and  that  he  did  not  act  on  his 
own  authority.  Comp.  Gal.  i.  11,  12. 
I  Cor.  ix.  1—6.  2  Cor.  xi.  22—33 ;  xii. 
1 — 12.  There  was  a  special  reason  why 
he  commenced  this  epistle  by  referring 
to  the  fact  that  he  was  divinely  called  to 
the  apostleship.  It  arose  from  the  fact 
that  his  apostolic  authority  had  been 
called  in  question  by  the  false  teachers 
at  Corinth.  That  this  was  the  case  is 
apparent  from  the  general  strain  of  the 
epistle,  from  some  particular  expressions 
(2  Cor.  x.  8 — 10);  and  from  the  fact  that 
he  is  at  so  much  pains  throughout  the  two 
epistles  to  establish  his  divine  commis- 
sion. ^  And  Sosthenes.  Sgsthenes  is 
mentioned  in  Acts  xviii.  1 7,  as  "  the  chief 
ruler  of  the  synagogue  "  at  Corinth. 
He  is  there  said  to  have  been  beaten 
by  the  Greeks  before  the  judgment  seat 
of  Gallio  because  he  was  a  Jew,  and  be-  j 
cause  he  had  joined  with  the  other  Jews 
in  arraigning  Paul,  and  had  thus  pro-  j 
duced  disturbance  in  the  city.  See  Note  j 
on  this  place.  It  is  evident  that  at  that 
dme  he  was  not  a  Christian.  When 
J  he  was  conveited,  or  why  he  left  Corinth 
2 


and  was  now  with  Paul  at  Epbjsus,  ia 
unknown.  Why  Paul  associated  him 
with  himself  in  writing  this  epistle  ia 
not  known.  It  is  evident  that  Sosthenes 
was  not  an  apostle,  nor  is  there  any 
reason  to  think  that  he  was  inspired. 
Some  circumstances  are  known  to  have 
existed  respecting  Paul's  manner  of 
writing  to  the  churches,  which  may  ex- 
plain it.  (1.)  He  was  accustomed  to 
employ  an  amanuensis  or  scribe  in  wri- 
ting his  epistles,  and  the  amanuensis 
frequently  expressed  his  concurrence  or 
approbation  in  what  the  apostle  had  in- 
dicted. See  Note,  Rom.  xvi.  22.  Comp. 
Col.  iv.  18.  "  The  salutation  by  the 
hand  of  Paul,"  2Thess.  iii.  17.  1  Cor. 
xvi.  21.  It  is  possible  that  Sosthenes 
might  have  been  employed  by  Paul  for 
this  purpose.  (2.)  Paul  not  unfrequent- 
ly  associated  others  with  "Himself  in  wri- 
ting his  letters  to  the  churches,  himself 
claiming  authority  as  an  apostle  ;  and 
the  others  expressing  their  concurrence. 
2  Cor.  i.  1.  Thus  in  Gal.  i.  1,  "  all 
the  brethren "  which  were  with  him, 
are  mentioned  as  united  with  him  in 
addressing  the  churches  of  Galatia.  Phil, 
i.  1.  Col.  i.  1.  1  Thess.  i.  1.  (3.)  Sos- 
thenes was  well  known  at  Corinth.  He 
had  been  the  chief  ruler  of  the  syna- 
gogue there.  His  conversion  would, 
therefore,  excite  a  deep  interest,  and  it 
is  not  improbable  that  he  had  been  con- 
spicious  as  a  preacher.  All  these  cir- 
cumstances would  render  it  proper  that 
Paul  should  associate  him  with  himself 
in  writing  this  letter.  It  would  be  bring- 
13 


14 


I.  CORINTHIANS. 


[A.  D.  59. 


which  is  at  Corinth,  a  to  them  b 
that  are  sanctified  c  in  Christ 
Jesus,  called  d  to  be  saints,  with 

aActslS.l.    ftJudel.    cJohn!7.19.  d  2Tim. 
1.9.  IPet.  1.15. 

ing  in  the  testimony  of  one  well  known 
as  concurring  with  the  views  of  the 
apostle,  and  tend  much  to  conciliate 
those  who  were  disaffected  towards  him. 
2.  Unto  the  church  of  God  which  is 
at  Corinth.  For  an  account  of  the  time 
and  manner  in  which  the  church  was 
established  in  Corinth,  see  the  Intro- 
duction, and  Notes  on  Acts  xviii.  1 — 
17.  The  church  is  called  "  the  church 
of  God,"  because  it  has  been  founded  by 
his  agency,  and  was  devoted  to  his  ser- 
vice. It  is  worthy  of  remark,  that  al- 
though great  disorders  had  been  intro- 
duced into  that  church;  though  there 
were  separations  and  erroneous  doc- 
trines ;  though  there  were  some  who 
gave  evidence  that  they  were  not  sin- 
cere Christians,  yet  the  apostle  had  no 
hesitation  in  applying  to  them  the  name 
of  a  church  of  God.  f  To  them  that 
are  sanctified.  To  those  who  are 
made  holy.  This  does  not  refer  to  the 
profession  of  holiness,  but  implies  that 
they  were  in  fact  holy.  The  word 
means  that  they  were  separated  from 
the  mass  of  heathens  around  them,  and 
devoted  to  God  and  his  cause.  Though 
the  word  used  here  (jj^/st^svo/f)  has 
this  idea  of  separation  from  the  mass 
around  them,  yet  it  is  separation  on  ac- 
count of  their  being  in  fact  and  not  in 
profession  merely,  different  from  others, 
and  truly  devoted  to  God.  See  Note, 
Rom.  i.  7.  1  In  Christ  Jesus.  That 
is,  by  (gy)  the  agency  of  Christ.  It 
was  by  his  authority,  his  power,  and  his 
spirit,  that  they  had  been  separated  from 
the  mass  of  heathens  around  them,  and 
devoted  to  God.  Comp.  John  xvii.  19. 
1J  Called  to  be  saints.  The  word 
saints  does  not  differ  materially  from 
the  word  sanctified  in  the  fqrmer  part 
of  the  verse.  It  means  those  who  are 
separated  from  the  world,  and  set  apart 
to  God  as  holy.  The  idea  which  Paul 
introduces  here  is,  that  they  became 


all  that  in  every  place  call '  upon 
the  name  of  Jesus  Christ  our 
Lord,  both  theirs  and  ours  : 

e  2Tim.2.22. 


such  because  they  were  called  to  DC 
such.  The  idea  in  the  former  part  of 
the  verse  is,  that  this  was  done  "  by 
Christ  Jesus ;"  here  he  says  that  it  was 
because  they  were  called  to  this  privi- 
lege. He  doubtless  means  to  say  that 
it  was  not  by  any  native  tendency  in 
themselves  to  holiness,  but  because 
God  had  called  them  to  it.  And  this  call- 
ing does  not  refer  merely  to  an  external 
invitation,  but  it  was  that  which  was 
made  effectual  in  their  case,  or  that 
on  which  the  fact  of  their  being  saints 
could  be  predicated.  Comp.  ver.  9.  See 
2  Tim.  i.  9.  "  Who  hath  saved  us,  and 
called  us  with  an  holy  calling,  not  ac- 
cording to  our  works,  but  according  to 
his  own  purpose  and  grace,"  &c.  1 
Pet.  i.  15.  Note,  Rom.  i.  6,  7;  viii.  28. 
Eph.  iv.  1.  1  Tim.  vi.  12.  1  Pet.  ii.  9. 
T  With  all,  &c.  This  expression  shows 
(1.)  That  Paul  had  the  same  feelings  of 
attachment  to  all  Christians  in  every 
place ;  and  (2.)  That  he  expected  that 
this  epistle  would  be  read,  not  only  by 
the  church  at  Corinth,  but  also  by  other 
churches.  That  this  was  the  uniform 
intention  of  the  apostle  in  regard  to 
his  epistles,  is  apparent  from  other 
places.  Comp.  1  Thess.  v.  27.  "  I 
charge  you  by  the  Lord  that  this  epistle 
be  read  unto  all  the  holy  brethren." 
Col.  iv.  16.  "And  when  this  epistle 
is  read  among  you,  cause  that  it  be  read 
also  in  the  church  of  the  Laodiceans." 
It  is  evident  that  Paul  expected  that  his 
epistles  would  obtain  circulation  among 
the  churches ;  and  it  was  morally  cer 
tain  that  they  would  be  soon  transcribed, 
and  be  extensively  read. — The  ardent 
feelings  of  Paul  embraced  all  Christians 
in  every  nation.  He  knew  nothing  of 
the  narriwness  of  exclusive  attachment 
to  sect.  His  heart  was  full  of  love,  and 
he  loved,  as  we  should,  all  who  bore  the 
Christian  name,  and  who  evinced  the 
Christian  spirit.  Tf  Call  upon  the 


A.E.59.J 

3  Grace  e 
peace    from 


CHAPTER  i. 


15 


be  unto 


you, 


and 


God    our    Father, 


the  Lord  Jesus  Christ. 
4  I  thank  *  my   God  always 

alPet.1.2.       b  Rom.  1.8. 

name  of  Jesus  Christ.  To  call  upon 
the  name  of  any  person,  in  Scripture 
language,  is  to  call  on  the  person  him- 
self. Coinp.  Notes  on  Acts  iii.  6,  iv. 
12.  The  expression  '  to  call  upon  the 
name '  (ftr/jctxcu/uliro/;),  to  invoke  the 
name,  implies  worship,  and  prayer ;  and 
proves,  (1.)  That  the  Lord  Jesus  is  an 
object  of  worship ;  and  (2.)  That  one 
characteristic  of  the  early  Christians,  by 
which  they  were  known  and  distin- 
tinguished,  was  their  calling  upon  the 
name  of  the  Lord  Jesus,  or  their  ofFerin 
worship  to  him.  That  it  implies  wor- 
ship, see  Note  on  Acts  vii.  59  ;  and  that 
the  early  Christians  called  on  Christ  by 
prayer,  and  were  distinguished  by  that, 
see  the  Note  on  Acts  vii.  59,  and  com- 
pare Note,  Acts  i.  24,  also  Acts  ii.  21 ; 
ix.  13 ;  xxii.  16.  2  Tim.  ii.  22.  •[  Both 
theirs  and  ours.  The  Lord  of  all — both 
Jews  and  Gentiles  —  of  all  who  pro- 
fess themselves  Christians,  of  whatever 
country  or  name  they  might  have  origi- 
nally been.  Difference  of  nation  or 
birth  gives  no  pre-eminence  in  the 
kingdom  of  Christ,  but  all  are  on  a 
level,  having  a  common  Lord  and 
Saviour.  Comp.  Eph.  iv.  5. 

3.  Grace  \e  unto  you,  &c.  See  Note, 
Rom.  i.  7. 

4.  /  thann,  my  God,  &c.    No  small 
part  of  this    epistle   is   occupied  with 
reproofs   for   the  disorders  which   had 
arisen  in  the  church  at  Corinth.    Before 
proceeding,    however,   to    the    specific 
statement  of  those  disorders   (ver.  10, 
eeq.),the  apostle  commends  them  for  the 
attainments  which  they  had  really  made 
in  divine  knowledge,  and  thus  shows 
that  he  was  disposed  to  concede  to  them 
all  that  he  could.    It  was  no  part  of  the 
disposition  of  Paul  to  withhold   com- 
mendation where  it  was  due.     On  the 
contrary,  as  he  was  disposed  to  be  faith- 
ful in  reproving  the  errors  of  Christians, 
he  was  no  less  disposed  to  commend 


on  your  behalf,  for  the  grace  of 
God  which  is  given  you  by  Jesus 
Christ; 

5  That  in  every  thing  ye  are 


them  when  it  could  be  done.  Comp. 
Note,  Rom.  i.  8.  A  willingness  to 
commend  those  who  do  well  is  as  much 
in  accordance  with  the  gospel,  as  a  dis- 
position to  reprove  where  it  is  deserved , 
and  a  minister,  or  a  parent,  may  fre- 
quently do  as  decided  good  by  judicious 
commendation  as  by  reproof,  and  much 
more  than  by  fault-finding  and  harsh 
crimination.  1  On  your  behalf.  In 
respect  to  you  ;  that  God  has  conferred 
these  favours  on  you.  1  For  the  grace 
of  God.  On  account  of  the  favours 
which  God  has  bestowed  on  you  through 
the  Lord  Jesus.  Those  favours  are 
specified  in  the  following  verses.  For 
the  meaning  of  the  word  grace,  seo 
Note,  Rom.  i.  7. 

5.  That  in  every  thing.  In  every 
respect,  or  in  regard  to  all  the  favours 
conferred  on  any  of  his  people.  You 
have  been  distinguished  by  him  in  all 
those  respects  in  which  he  blesses  Ida 
own  children.  t  Ye  are  enriched  by 
him.  Comp.  Note,  Rom.  ii.  4.  The 
meaning  of  this  expression  is,  '  you 
abound  in  these  things ;  they  are  con- 
ferred abundantly  upon  you.'  By  the  use 
of  this  word,  the  apostle  intends  doubt- 
less to  denote  the  fact  that  these  bless- 
ings had  been  conferred  on  them  abun- 
dantly ;  and  also  that  this  was  a  valua- 
ble endowment,  so  as  to  be  properly 
called  a  treasure.  The  mercies  of  God 
are  not  only  conferred  abundantly  on  his 
aeople,  but  they  are  a  bestowment  of 
nestimable  value.  Comp.  2  Cor.  vi. 
10.  If  In  all  utterance.  With  the 
lower  of  speaking  various  languages 
v  TTCLVT}  xo'^).  That  this  power  was 
conferred  on  the  church  at  Corinth,  and 
that  it  was  highly  valued  by  them,  is 
evident  from  ch.  xiv.  Comp.  2  Cor. 
viii.  7.  The  power  of  speaking  those 
anguages  the  apostle  regarded  as  a 
subject  of  thanksgiving,  as  it  was  a 
proof  of  the  divine  favour  to  tttem.  See 


16 


I.  CORINTHIANS. 


LA.D  59 


enriched  by  him,  in  all  utterance, 
and  in  all  knowledge ; 

a2Cor.8.7. 


ch.  xiv.  5  22.  39.  1  And  in  all  know- 
ledge. In  the  knowledge  of  divine 
truth.  They  had  understood  the  doc- 
trines which  they  had  heard,  and  had 
intelligently  embraced  them.  This  was 
not  true  of  all  of  them,  but  it  was  of  the 
body  of  the  church;  and  the  hearty 
commendation  and  thanksgiving  of  the 
apostle  for  these  favours,  laid  the 
foundation  for  the  remarks  which  he 
had  subsequently  to  make,  and  would 
tend  to  conciliate  their  minds,  and  dis- 
pose them  to  listen  attentively,  even  to 
the  language  of  reproof. 

6.  Even  as.  K*3-~c.  The  force  of 
this  expression  seems  to  be  this,  '  The 
gospel  of  Christ  was  at  first  established 
among  you  by  means  of  the  miraculous 
endowments  of  the  Holy  Ghost.  Those 
same  endowments  are  still  continued 
among  you,  and  now  furnish  evidence 
of  the  divine  favour,  and  of  the  truth  of 
the  gospel  to  you,  even  as — i.  e.  in  the 
same  measure  as  they  did  when  the 
gospel  was  first  preached.'  The  power 
to  speak  with  tongues,  &c.  (ch.  xiv.) 
would  be  a  continued  miracle,  and 
would  be  a  demonstration  to  them  then 
of  the  truth  of  Christianity  as  it  was  at 
first.  1  The  testimony  of  Christ.  The 
gospel.  It  is  here  called  "  the  testi- 
mony of  Christ,"  because  it  bore  witness 
to  Christ— to  his  divine  nature,  his 
miracles,  his  messiahship,  his  character, 
his  death,  &c.  The  message  of  the 
gospel  consists  in  bearing  witness  to 
Christ  and  his  work.  See  ch.  xv.  1 — 4. 
2  Tim.  i.  8.  f  Was  confirmed.  Was 
established,  or  proved.  It  was  proved 
to  be  divine,  by  the  miraculous  attesta- 
tions of  the  Holy  Spirit.  It  was  con- 
firmed, or  made  certain  to  their  souls 
by  the  agency  of  the  Holy  Spirit,  sealing 
it  on  their  hearts.  The  word  translated 
confirmed  (t@t@atl&»'),  is  used  in  the 
sense  of  establishing,  confirming,  or 
demonstrating  by  miracles,  &c.  in  Mark 
xvi.  20.  Comp.  Heb.  xiii.  9.  Phil.  i.  7. 
H  In  you  (tv  vp.lv).  Among  you  as  a 


6  Even    as  the  testimony  of 
Christ  was  confirmed  in  you. 

7  So  that  ye  come  behind  in 


people,  or  in  your  hearts.  Perhaps  the 
apostle  intends  to  include  both.  The 
gospel  had  been  established  among  them 
by  the  demonstrations  of  the  agency  of 
the  Spirit  in  the  gift  of  tongues,  and 
had  at  the  same  time  taken  deep  root 
in  their  hearts,  and  was  exerting  a 
practical  influence  on  their  lives. 

7.  t  So  that.  God  has  so  abundantly 
endowed  you  with  his  favours.  ^  Ye 
come  behind  (Co-r^tlrS-xi').  You  are 
not  wanting,  or  deficient.  The  word  is 
usually  applied  to  destitution,  want,  or 
poverty  ;  and  the  declaration  here  is 
synonymous  with  what  he  had  said,  ver. 
5,  that  they  abounded  in  every  thing. 
^f  In  no  gift.  In  no  favour,  or  gracious 
endowment.  The  word  used  here 
(^srgifT^t:*),  does  not  refer  necessarily 
to  extraordinary  and  miraculous  endow 
ments,  but  includes  also  all  the  kind- 
nesses of  God  towards  them  in  producing 
peace  of  mind,  constancy,  humility.  &c. 
And  the  apostle  meant  evidently  to  say 
that  they  possessed,  in  rich  abundance, 
all  those  endowments  which  were  be- 
stowed on  Christians,  f  Waiting  for. 
Expecting,  or  looking  for  this  coming 
with  glad  and  anxious  desire.  This 
was,  certainly,  one  of  the  endowments 
to  which  he  referred,  to  wit,  that  they 
had  grace  given  them  earnestly  to  desire, 
and  to  v  ait  for  the  second  appearing  of 
the  Lord  Jesus.  An  earnest  wish  to 
see  him,  and  a  confident  expectation 
and  firm  belief  that  he  will  return,  is  an 
evidence  of  a  high  state  of  piety.  If 
demands  strong  faith,  and  it  will  dc 
much  to  elevate  the  feelings  above  tin 
world,  and  to  keep  the  mind  in  a  stati 
of  peace.  1  The  coming,  &c.  Gi 
The  revelation  —  (TJJP  dwcKetxy^/F)  — 
the  manifestation  of  the  Son  of  God. 
That  is,  waiting  for  his  return  to  judge 
the  world,  and  for  his  approbation  of  his 
people  in  that  day.  The  earnest 
expectation  of  the  Lord  Jesus  became 
one  of  the  marks  of  eaily  Christian 
piety.  This  return  was  promised  by 


A.  D.  59.] 


CHAPTER  I. 


17 


no  gift ;   waiting  •  for  the  *  com- 
ing of  our  Lord  Jesus  Christ: 
8  Who  shall  also  confirm b  you 


a  Tit.2.13. 
i3 ;  5.2-3,24. 


revelation.         b  iThess.3. 


unto  the  end,  that  ye  may  be 
blameless  in  the  day  of  our  Lord 
Jesus  Christ : 

9  God  is  faithful,  by  whom 


the  Saviour  to  his  anxious  disciples, 
when  he  was  about  to  leave  them.  John 
xiv.  3.  The  promise  was  renewed  when 
he  ascended  to  heaven.  Acts  i.  11.  It 
became  the  settled  hope  and  expectation 
of  Christians  that  he  would  return. 
Tit  ii.  13.  2  Pet.  iii.  12.  Heb.  ix.  28. 
And  with  the  earnest  prayer  that  he 
would  quickly  come,  John  closes  the 
volume  of  inspiration.  Rev.  xxii.  20, 
21. 

8.  Who  shall  also  confirm  you.  Who 
shall  establish  you  in  the  hopes  of 
the  gospel.'  He  shall  make  you  firm  \ 
(jbfiiu*fm)  amidst  all  your  trials,  and  ; 
all  the  efforts  which  may  be  made  to  | 
shake  your  faith,  and  to  remove  you 
from  that  firm  foundation  on  which  you 
now  rest.  ^  Unto  the  end.  That  is,  to 
the  coming  of  the  Lord  Jesus  Christ. 
He  would  keep  them  to  the  end  of  life 
in  the  path  of  holiness,  so  that  at  the 
coming  of  the  Lord  Jesus  they  might 
be  found  blameless.  Comp.  John  xiii. 
1.  The  sense  is,  that  they  should  be 
kept,  and  should  not  be  suffered  to  fall 
away  and  perish ;  —  and  this  is  one  of 
the  many  places  which  express  the 
strong  confidence  of  Paul  that  those 
who  are  true  Christians  shall  be  pre- 
served unto  everlasting  life.  Comp. 
Phil.  i.  6.  1  That  ye  may  be  blame- 
less. The  word  rendered  blameless 
(jli^KAHT&v?)  does  not  mean  perfect, 
but  properly  denotes  those  against  whom 
there  is  no  charge  of  crime ;  who  are 
unaccused,  and  against  whom  there  is 
no  ground  of  accusation.  Here  it  does 
not  mean  that  they  were  personally  per- 
fect, but  that  God  would  so  keep  them, 
and  enable  them  to  evince  a  Christian 
character,  as  to  give  evidence  that  they 
were  his  friends,  and  completely  escape 
condemnation  in  the  last  day.  See 
Notes  on  Rom.  viii.  33.  34.  There  is 
no  man  who  has  not  his  faults ;  no 
Christian  who  is  not  conscious  of  im- 
perfection *  but  it  is  the  design  of  God 
2* 


so  to  keep  his  people,  and  so  to  justify 
and  sanctify  them  through  the  Lord 
Jesus,  that  the  church  may  be  presented 
"  a  glorious  church,  without  spot  or 
wrinkle"  (Eph.  v.  27)  in  the  day  of 
judgment,  f  In  the  day,  &c.  In  the 
day  when  the  Lord  Jesus  shall  come 
to  judge  the  world  ;  and  which  will  be 
called  his  day,  because  it  will  be  the 
day  in  which  he  will  be  the  great  and 
conspicuous  object,  and  which  is  espe- 
cially appointed  to  glorify  him.  See 
2Thess.  i.  10,  "Who  shall  come  to 
be  glorified  in  his  saints,  and  to  be  ad- 
mired in  all  them  that  believe." 

9.  God  is  faithful.  That  is,  God  is 
true,  and  constant,  and  will  adhere  to 
his  promises.  He  will  not  deceive.  He 
will  not  promise,  and  then  fail  to  per- 
form ;  he  will  not  commence  any  thing 
which  he  will  not  perfect  and  finish. 
The  object  of  Paul  in  introducing  the 
idea  of  the  faithfulness  of  God  here,  is, 
to  show  the  reason  for  believing  that 
the  Christians  at  Corinth  would  be  kept 
unto  everlasting  life.  The  evidence 
that  they  will  persevere  depends  on  the 
fidelity  of  God  ;  and  the  argument  of 
the  apostle  is,  that  as  they  had  been 
called  by  him  into  the  fellowship  of  his 
Son,  his  faithfulness  of  character  would 
render  it  certain  that  they  would  be 
kept  to  eternal  life.  The  same  idea  hi. 
has  presented  in  Phil.  i.  6,  "  Being 
confident  of  this  very  thing,  that  he 
which  hath  begun  a  good  work  in  you, 
will  also  perform  it  until  the  day  of 
Jesus  Christ."  1  Ye  were  called.  The 
word  "  called "  here  does  not  refer 
merely  to  an  invitation  or  an  offer  of 
life,  but  to  the  effectual  influence  which 
had  been  put  forth ;  which  had  inclined 
them  to  embrace  the  gospel.  Note, 
Rom.  viii.  30;  ix.  12.  See  Mark  ii.  17. 
Luke  v.  32.  Gal.  i.  6  ;  v.  8.  13.  Eph.  i. 
4.  Col.  iii.  15.  In  this  sense  the  word 
often  occurs  in  the  Scriptures,  and  is 
designed  to  denote  a  power,  or  influence 


18 


I.  CORINTHIANS. 


[A.  D.  59 


ye  were  called  unto  the  fellow- 


ship "  of  his 
our  Lord. 


Son  Jesus   Christ 


a  Uno.1.3. 


that  goes  forth  with  the  external  invita- 
tion, and  that  makes  it  effectual.  That 
power  is  the  agency  of  the  Holy  Spirit. 
1  Unto  the  fellowship  of  his  Son.  To 
participate  with  his  Son  Jesus  Cr.rist; 
to  be  partakers  with  him.  See  Notes, 
John  xv.  1 — 8.  Christians  participate 
with  Christ,  (1.)  In  his  feelings  and 
views.  Rom.  viii.  9.  (2.)  In  his 
trials  and  sufferings,  being  subjected  to 
temptations  and  trials  similar  to  his. 
1  Pet.  iv.  13,  "  But  rejoice,  inas- 
much as  ye  are  partakers  of  Christ's 
sufferings."  Col.  i.  24.  Phil.  iii.  10. 
(3.)  In  his  heirship  to  the  inheritance 
and  glory  which  awaits  him.  Rom.  viii. 
17,  "And  if  children,  then  heirs,  heirs 
of  God,  and  joint-heirs  with  Christ." 
1  Pet.  i.  4.  (4.)  In  his  triumph  in  the 
resurrection  and  future  glory.  Matt. 
xix.  28,  "  Ye  which  have  followed  me, 
in  the  regeneration  when  the  Son  of 
man  shall  sit  on  the  throne  of  his  glory, 
ye  also  shall  sit  upon  twelve  thrones, 
judging  the  twelve  tribes  of  Israel." 
John  xiv.  19,  "  Because  I  live,  ye  shall 
live  also."  Rev.  iii.  21,  "  To  him  that 
overcometh  will  I  grant  to  sit  with  me 
in  my  throne,  even  as  I  also  overcame, 
and  am  set  down  with  my  Father  in 
his  throne."  From  all  this,  the  argu- 
ment of  the  apostle  is,  that  as  they 
partake  with  Christ  in  these  high  pri- 
vileges, and  hopes,  and  promises,  they 
mil  be  kept  by  a  faithful  God  unto 
eternal  life.  God  is  faithful  to  his 
Son  ;  and  will  be  faithful  to  all  who 
are  united  to  him.  The  argument  for 
the  perseverance  of  the  saints  is,  there- 
fore, sure. 

10.  Now  I  beseech  you,  brethren. 
In  this  verse  the  apostle  enters  on  the 
discussion  -especting  the  irregularities 
and  disorders  in  the  church  at  Corinth, 
of  which  he  had  incidentally  heard. 
See  ver.  1 1.  The  first  of  which  he  had 
incidentally  learned,  was  that  which 
pertained  to  the  divisions  and  strifes 


10  Now  I  beseech  you,  bre- 
thren, by  the  name  of  our  Lord 
Jesus  Christ,  *  that  ye  all  speak 

b  Jno.17.19. 


which  had  arisen  in  the  church.  The 
consideration  of  this  subject  occupies 
him  to  ver.  1 7  ;  and  as  those  division* 
had  been  caused  by  the  influence  of 
philosophy,  and  the  ambition  for  dis 
tinction,  and  the  exhibition  of  popula 
eloquence  among  the  Corinthian  teach 
ers,  this  fact  gives  occasion  to  him  U 
discuss  that  subject  at  length  (ch.  i 
17 — 31  ;  xi.)  ;  in  which  he  shows  that 
the  gospel  did  not  depend  for  its  suc- 
cess on  the  reasonings  of  philosophy, 
or  the  persuasions  of  eloquence.  This 
part  of  the  subject  he  commences  with 
the  language  of  entreaty.  "  I  beseech 
you,  brethren" — the  language  of  affec- 
tionate exhortation  rather  than  of  stern 
command.  Addressing  them  as  his  bre- 
thren, as  members  of  the  same  family 
with  himself,  he  conjures  them  to  take 
all  proper  measures  to  avoid  the  evils  of 
schism  and  of  strife.  ^  By  the  name. 
By  the  authority  of  his  name  ;  or  from 
reverence  for  him  as  the  common  Lord 
of  all.  t  Of  our  Lord  Jesus  Christ. 
The  reasons  why  Paul  thus  appeals  to 
his  name  and  authority  here,  may  be 
the  following.  (1.)  Christ  should  be 
regarded  as  the  supreme  head  and  lead 
er  of  all  his  church.  It  was  improper, 
therefore,  that  the  church  should  be 
divided  into  portions,  and  its  different 
parts  enlisted  under  different  banners. 
(2.)  "  The  whole  family  in  heaven  and 
earth  should  be  named"  after  him 
(Eph.  iii.  15),  and  should  not  be 
named  after  inferior  and  subordinate 
teachers.  The  reference  to  "  the  vene- 
rable and  endearing  name  of  Christ  here, 
stands  beautifully  and  properly  opposec 
to  the  various  human  names  under 
which  they  were  so  ready  to  enlist  them- 
selves."— Doddridge.  "There  is  scarce  a 
word  or  expression  that  he  [Paul]  makes 
use  of,  but  with  relation  and  tendency 
to  his  present  main  purpose  ;  as  here, 
intending  to  abolish  ihe  names  of  leaders 
they  had  distinguished  themselves  by,  he 


A.  D.  59.] 


CHAPTER  1. 


19 


the  same  thing,  and  that  there 
be  no  '  divisions  among  you  ;  but 


schisms. 


that  ye  be  perfectly  joined  toge- 
ther in  the  same  mind  and  in  the 
same  judgment. 


beseeches  them  by  the  name  of  Christ, 
a  form  that  I  do  not  remember  he 
elsewhere  uses." — Locke.  (3.)  The 
prime  and  leading  thing  which  Christ 
had  enjoined  on  his  church  was  union 
and  mutual  love  (John  xiii.  34  ;  xv.  1 7), 
and  for  this  he  had  most  earnestly 
prayed  in  his  memorable  prayer.  John 
xvii.  21 — 23.  It  was  well  for  Paul 
thus  to  appeal  to  the  name  of  Christ — 
the  sole  head  and  Lord  of  his  church, 
and  the  friend  of  union,  and  thus  to 
rebuke  the  divisions  and  strifes  which 
had  arisen  at  Corinth.  1  That  ye.  all 
speak  the  same  thing.  "  That  ye  hold 
the  same  doctrine." — Locke.  This  ex- 
hortation evidently  refers  to  their  hold- 
ing and  expressing  the  same  religious 
sentiments,  and  is  designed  to  rebuke 
that  kind  of  contention  and  strife  which 
is  evinced  where  different  opinions  are 
held  and  expressed.  To  "  speak  the 
same  thing"  stands  opposed  to  speak- 
ing different  and  conflicting  things  ;  or 
to  controversy,  and  although  perfect 
uniformity  of  opinion  cannot  be  ex- 
pected among  men  on  the  subject  of 
religion  any  more  than  on  other  sub- 
jects, yet  on  the  great  and  fundamental 
doctrines  of  Christianity,  Christians 
may  be  agreed ;  on  all  points  in  which 
they  differ  they  may  evince  a  good 
spirit ;  and  on  all  subjects  they  may 
express  their  sentiments  in  the  lan- 
guage of  the  Bible,  and  thus  "speak 
the  same  thing."  t  And  that  there  be 
no  divisions  among  you.  Greek, 
ir%tT/ui'j.rx.,  schisms.  No  divisions  into 
contending  parties  and  sects.  The 
church  was  to  be  regarded  as  one  and 
indivisible,  and  not  to  be  rent  into 
different  factions,  and  ranged  under  the 
banners  of  different  leaders.  Comp. 
John  ix.  16.  ICor.  xi.18;  xii.  25.  1  But 
that  y&  be  perfectly  joined  together 
(HTS  Ji  K*r«gTW,«ivs<).  The  word  here 
used  and  rendered  "  perfectly  joined 
together,"  denotes  properly  to  restore, 
mend,  or  repair  that  which  is  rent  or 


disordered   (Matt.  iv.  21.  Mark  i.  19), 
to   amend   or    correct    that   which  is 
morally  evil  and  erroneous  (Gal.  vi.  1), 
to  render  perfect  or  complete  (Luke  vi. 
40),  to  fit  or  adapt    any  thing  to  its 
proper  place  so  that  it  shall  be  com- 
plete in  all  its  parts,  and  harmonious, 
(Heb.  xi.  5)  ;  and  thence  to  compose 
and  settle  controversies,  to  produce  har- 
mony  and   order.     The   apostle    here 
evidently  desires   that  they   should  be 
united  in  feeling ;  that  every  member 
of  the  church  should  occupy  his  appro- 
priate place,  as  every  member  of  a  well 
proportioned    body,  or   part  of  a    ma- 
chine has  its  appropriate  place  and  use. 
See  his  wishes  more  fully  expressed  in 
chap.    xii.    12—31.     «[  In   the  same 
mind   (voi).    See  Rom.  xv.  5.     This 
cannot  mean    that   they    were   to    be 
united  in  precisely  the  same  shades  of 
opinion,  which  is  impossible — but  that 
their  minds  were   to  be    disposed  to- 
wards each   other  with  mutual    good 
will,  and  that  they  should  live  in  har- 
mony.    The  word  here  rendered  mind, 
denotes  not  merely  the  intellect  itself, 
but  that  which  is  in  the  mind — the 
thoughts,   counsels,    plans.     Rom.  xi. 
34;   xiv.  5.     1  Cor.  ii.   16.     Col.  ii. 
18.     Bretschneider.      ^  And  in  tht 
same  judgment  (^v^»).     This  word 
properly    denotes    science,   or    know- 
ledge ;    opinion,    or    sentiment ;    and 
sometimes,  as  here,  the  purpose  of  the 
mind,  or  will.     The  sentiment  of  the 
whole  is,  that  in  their  understandings 
and   their   volitions,    they    should    be 
united   and   kindly    disposed    towards 
each  other.     Union  of  feeling  is  possi- 
sle  even  where  men  differ  much   in 
heir  views  of  things.     They  may  love 
;ach  other  much,  even  where  they  do 
not  see  alike.  They  may  give  each  other 
credit  for  honesty  and  sincerity,   and 
may  be  willing  to  suppose  that  others 
may   be  right,  and  are  honest   even 
where  their  own    views   differ.     The 
bundation  of  Christian  union  is  not  so 


1.  CORINTHIANS. 


[A.  D.  59. 


11  For  it  hath  been  declared 
.into  me  of  you,  my  Brethren,  by 
them  which  are  of  the  house  of 
Chloe,  that  there  are  contentions 
among  you. 


much  laid  in  uniformity  of  intellectual 
perception  as  in  right  feelings  of  the 
heart.  And  the  proper  way  to  produce 
union  in  the  church  of  God,  is  not  to 
begin  by  attempting  to  equalize  all 
intellects  on  the  bed  of  Procrustes,  but 
to  produce  supreme  love  to  God,  and 
elevated  and  pure  Christian  love  to  all 
who  bear  the  image  and  the  name  of 
the  Redeemer. 

11.  For    it    hath    been    declared 
unto  me.     Of  the   contentions   exist- 
ing  in   the   church  at   Corinth,  it  is 
evident  that  they  had  not  informed  him 
in  the  letter  which  they  had  sent.     See 
ch.    vii.    1,    comp.    the    Introduction. 
He  had  incidentally  heard  of  their  con- 
tentions,     f  My  brethren.     A  token 
of  affectionate  regard,  evincing  his  love 
for  them,  and  his  deep  interest  in  their 
welfare,  even  when  he  administered  a 
needed    rebuke.     1  Of  the    house    of 
Chloe.     Of  the   family   of  Chloe.     It 
is    most   probable   that    Chloe   was  a 
member   of   the   church    at    Corinth, 
some   of   whose   family   had   been   at 
Ephesus  when  Paul  was,  and  had  given 
him  information  of  the  state  of  things 
there.     Who   those   members   of   her 
family    were,   is    unknown.      Grotius 
conjectures  that  they  were  Stephanas, 
Fortunatus,  and  Achaicus,  mentioned 
in  ch.  xvi.  17,  who  brought  the  letter 
of    the   church   at    Corinth   to    Paul. 
But   of  this  there   is  no  certain  evi- 
dence ;  perhaps  not  much  probability. 
If  the  information  had  been  obtained 
from  them,  it  is  probable  that  it  would 
have  been  put  in  the  letter  which  they 
bore.     The  probability  is  that  Paul  had 
received  this  information   before   they 
arrived. 

12.  Now  this  I  say.     This  is  what 
I  mean ;    or,  I  give   this   as    an    in- 
stance of  the  contentions  to  which  I 
refer.     ^  That  every  one  of  you  saith. 
That  you  are  divided  into  different  fac- 


12  Now  this  1  say,  that  every 
one  of  you  saith,  I  am  of  Paul , 
and  I  of  Apollos  ;  a  and  I  of  Ce- 
phas ;  b  and  I  of  Christ. 

a  Acts  19.1.         6Jno.l.42. 


tions,  and  ranged  under  different  lead- 
ers.    The  word  translated  "  that"  (cr<) 
might  be  translated  here,  because,  or 
since,  as  giving  a  reason  for  his  affirm- 
ing (ver.  11)  that  there  were  conten- 
tions there.      '  Now  I  say  that  there 
are  contentions,  because  you  are  ranged 
under  different    leaders,'   &c.  Calvin. 
Tf  lam  of  Paul.     It  has  been  doubted 
whether  Paul  meant  to  affirm  that  the 
parties  had  actually  taken  the  names 
which  he  here  specifies,  or  whether  he 
uses  these  names  as    illustrations,    or 
suppositions,  to  show  the  absurdity  of 
their  ranging  themselves  under  differ- 
ent leaders.     Many  of  the  ancient  in- 
terpreters supposed  that  Paul  was  un- 
willing to  specify  the  real  names  of  the 
false  teachers  and  leaders  of  the  par- 
ties,  and    that  he   used  these   names 
simply  by   way  of  illustration.     This 
opinion  was  grounded  chiefly  on  what 
he  says  in  ch.  iv.  6,  "  And  these  things, 
brethren,  I  have  in  a  figure  transferred 
to   myself    and   to   Apollos   for   your 
sakes,"  &c.     But  in  this  place  Paul  is 
not  referring  so  particularly  to  the  fac- 
tions or  parties  existing  in  the  church, 
as   he  is  to  the  necessity  of  modesty 
and  humility  ;  and  in  order  to  enforce 
this,  he  refers  to  himself  and  Apollos 
to  show  that  even  those  most  highly 
favoured  should  have  a  low  estimate  of 
their  importance,  since  all  their  success 
depends  on    God.     See   ch.  iii.  4 — 6. 
It  can  scarcely  be  doubted  that  Paul 
here  meant  to  say  that  there  were  par- 
ties existing  in  the  church  at  Corinth, 
who  were  called  by  the  names  of  him- 
self, of  Apollos,   of   Cephas,  and   of 
Christ.     This  is  the  natural  construc- 
tion ;  and  this  was  evidently  the   in- 
formation which   he  had  received  by 
those  who  were  of  the  family  of  Chloe, 
Why  the  parties  were  ranged    under 
these  leaders,  however,  can  be  only  a 
matter  of  conjecture.     Lightfoot  sug« 


A.D.  59] 


CHAPTER  J. 


21 


13  Is    Christ   divided?    was   ye   baptized    in    the    nam«   ol 


Paul  crucified  for  you,  or  were 


Paul? 


gests  that  the  church  at  Corinth  was 
composed  partly  of  Jews  and  partly  of 
Gentiles.  See  Acts  xviii.  The  Gen- 
tile converts,  he  supposes,  would  range 
themselves  under  Paul  and  Apollos  as 


their  leaders ;  and 
Peter  and  Christ. 


the   Jewish    under 


Paul  was  the  a 


pos- 


Chrlst.  Why  this  sect  professed  to  be 
the  followers  of  Christ,  is  not  certainly 
known.  It  probably  arose  from  one  of 
the  two  following  causes.  (1.)  Either 
that  they  had  been  in  Judea  and  had 
seen  the  Lord  Jesus,  and  thus  regarded 
themselves  as  particularly  favoured  and 
distinguished ;  or,  (2.)  More  probably 
because  they  refused  to  call  themselves 
by  any  inferior  leader,  and  wished  to 
regard  Christ  alone  as  their  head,  and 
possibly  prided  themselves  on  the 
belief  that  they  were  more  conformed 
to  him  than  the  other  sects. 

13.  Is  Christ  divided  ?  Paul,  in  this 
verse,  proceeds  to  show  the  impropriety 
of  their  divisions  and  strifes.  His 
general  argument  is,  that  Christ  alone 
ought  to  be  regarded  as  their  head  and 
leader,  and  that  his  claims,  arising  from 
his  crucifixion,  and  acknowledged  by 
their  baptism,  were  so  pre-eminent  tha* 
they  could  not  be  divided,  and  the 
honours  due  to  him  should  not  be  ren- 
dered to  any  other.  The  apostle, 
therefore,  asks,  with  strong  emphasis, 
whether  Christ  was  to  be  regarded  as 
divided  1  Whether  this  single  su- 
premo head  and  leader  of  the  church, 

popular  elocution,  t  And  I  of  Cephas,  had  become  the  head  of  different  con- 
Peter.  Comp.  John  i.  42.  He  was  I  tending  factions  ?  The  strong  absurd- 
regarded  particularly  as  the  apostle  to  ity  of  supposing  that,  showed  the  im- 
the  Jews.  Gal.  ii.  7.  He  had  his  own 
peculiarity  of  views  in  teaching,  and  it 
is  probable  that  his  teaching  was  not 
regarded  as  entirely  harmonious  with 
that  of  Paul.  See  Gal.  ii.  11—17. 
Paul  had  everywhere  among  the  Gen- 


tle to«the  Gentiles,  and  Peter  particu- 
larly the  apostle  to  the  Jews  (Gal.  ii. 
7)  ;  and  this  circumstance  might  give 
rise  to  the  division.  Apollos  succeeded 
Paul  in  Achaia,  and  laboured  success- 
fully there.  See  Acts  xviii.  27*,28.  These 
two  original  parties  might  be  again  sub- 
divided. A  part  of  those  who  adhered 
to  Paul  and  Apollos  might  regard  Saul 
with  chief  veneration,  as  being  the  found- 
er of  the  church,  as  the  instrument  of 
their  conversion,  as  the  chief  apostle,  as 
signally  pure  in  his  doctrine  and  man- 
ner ;  and  a  part  might  regard  Apollos 
as  the  instrument  of  their  conversion, 
and  as  being  distingushed  for  eloquence. 
It  is  evident  that  the  main  reason  why 
Apollos  was  regarded  as  the  head  of  a 
faction  was  on  account  of  his  extra- 
ordinary eloquence,  and  it  is  probable 
that  his  followers  might  seek  particu- 
larly to  imitate  him  in  the  graces  of 


propriety  of  their  ranging  themselves 
under  different  banners  and  leaders. 
1  Was  Paul  crucified  for  you  ?  This 
question  implies  t*hat  the  crucifixion  of 
Christ  had  an  influence  in  saving  them 
which  the  sufferings  of  no  other  one 


tiles  taught  that  it  was  not  necessary  to  !  could  have,  and  that  those  sufferings 
observe  the  ceremonial  laws  of  Moses ;  |  were  in  fact  the  peculiarity  which  dis- 
and,  it  is  probable,  that  Peter  was  re-  j  tinguished  the  work  of  Christ,  and 
garded  by  the  Jews  as  the  advocate  of  rendered  it  of  so  much  value.  The 
the  contrary  doctrine.  Whether  Peter  I  atonement  was  the  grand,  crowning 
had  been  at  Corinth  is  unknown.  If  j  work  of  the  Lord  Jesus.  It  was 
not,  they  had  heard  of  his  name,  and  through  this  that  all  the  Corinthian 
character ;  and  those  who  had  come  I  Christians  had  been  renewed  and  par- 
from  Judea  had  probably  reported  him  |  doned.  That  work  was  so  pre-eminent 
as  teaching  a  doctrine  on  the  subject  ;  that  it  could  not  have  been  perfoimed 
of  the  observance  of  Jewish  ceremo-  j  by  another.  And  as  they  had  all  been 
nies  unlike  that  of  Paul.  ^  And  I  of  i  saved  by  that  alone ;  as  they  wer* 


I.  CORINTHIANS. 


14  I  thank  God  that  I  bap- 
tized none  of  you  but  Crispus  a 
arid  Gains  ; b 

a  Acts  18.8.         b  Rom.16.23.  3Jno.l,&c. 


[A.D.  59. 

15  Lest  any  should  say  that  1 
had  baptized  in  mine  own  name. 

16  And  I  baptized  also   the 


alike  dependent  on  his  merits  for  salva- 
tion, it  was  improper  that  they  should 
be  rent  into  contending  factions,  and 
ranged  under  different  leaders.  If 
there  is  any  thing  that  will  recall 
Christians  of  different  names  and  of 
contending  sects  from  the  heat  of  strife, 
it  is  the  recollection  of  the  fact  that 
they  have  been  purchased  by  the  same 
blood,  and  that  the  same  Saviour  died 
to  redeem  them  all.  If  this  fact  could 
be  kept  before  their  minds,  it  would  put 
an  end  to  angry  strife  everywhere  in 
the  church,  and  produce  universal 
Christian  love.  ^  Or  were  ye  bap- 
tized in  the  name  of  Paul.  Or  into, 
or  unto  the  name  of  Paul.  See  Note, 
Matt,  xxviii.  19.  To  be  baptized  into, 
or  unto  any  one  is  to  be  devoted  to 
him,  to  receive  and  acknowledge  him 
as  a  teacher,  professing  to  receive  his 
rules,  and  to  be  governed  by  his  autho- 
rity.— Locke.  Paul  here  solemnly  re- 
minds them  that  their  baptism  was  an 
argument  why  they  should  not  range 
themselves  under  different  leaders.  By 
that,  they  had  been  solemnly  and  en- 
tirely devoted  to  the  service  of  the  only 
Saviour.  '  Did  I  ever,'  was  the  im- 
plied language  of  Paul,  '  baptize  in 
my  own  name  ?  Did  I  ever  pretend  to 
organize  a  sect,  announcing  myself  as 
a  leader  ?  Have  not  I  always  directed 
you  to  that  Saviour  into  whose  name 
and  service  you  have  been  baptized"?' 
It  is  remarkable  here,  that  Paul  refers 
to  himself,  and  not  to  Apollos  or  Peter. 
He  does  not  insinuate  that  the  claims 
of  Apollos  or  Peter  were  to  be  dispa- 
raged, or  their  talents  and  influence  to 
be  undervalued,  as  a  jealous  rival 
would  have  done;  but  he  numbers 
himself  first,  and  alone,  as  having  no 
claims  to  be  regarded  as  a  religious 
leader  among  them,  or  the  founder  of 
a  sect.  Even  he,  the  founder  of  the 
church,  and  their  spiritual  father,  had 
never  desired  3r  intended  that  they 


should  call  themselves  by  his  name; 
and  he  thus  showed  the  impropriety  of 
their  adopting  the  name  of  any  man 
as  the  leader  of  a  sect. 

14.  I  thank  God,  &c.     Why  Paul 
did  not  himself  baptize,  see  in  ver  .17. 
To  him  it  was  now  a  subject  of  grateful 
reflection  that  he  had  not  done  it.     He 
had  not  given  any  occasion  for  the  sus- 
picion that  he  had  intended  to  set  him- 
self up  a§  a  leader  of  a  sect  or  party. 
t  But  Crispus.     Crispus  had  been  the 
chief  ruler  of  the  synagogue  at  Corinth. 
Acts  xviii.  8.     If  And  Gaius.     Gaius 
resided  at  Corinth,  and  at  his  house 
Paul  resided  when  he  wrote  the  epistle 
to  the  Romans.    Rom.  xvi.  23.     It  is 
also  possible  that  the  third  epistle  of 
John  was  directed  to  this  man.     See 
3  John  1.     And   if  so,  then  probably 
Diotrephes  (3  John  9),  who  is  men- 
tioned as  one  who  loved  "to  have  the 
pre-eminence,"  had  been  one  cause  of 
the  difficulties  at  Corinth.     The  other 
persons  at  Corinth  had  been  probably 
baptized  by  Silas  and  Timothy. 

15.  Lest  any  should  say.     Lest  any 
of  those  who  had  been  baptized  should 
pervert  his  design,  and  say  that  Paul 
had  baptized   them  unto  himself;  or, 
lest  any  others  should,  with  any  appear- 
ance of  truth,  say  that  he  had  sought 
to   make   disciples   to   himself.      The 
Ethiopic  version  renders  this,  'that  ye 
should  not  say  we  were  baptized  in  his 
name.'     Many   of  the   ancient   MSS. 
read  this,  '  lest  any  should  say  that  ye 
were  baptized  into  my  name.'  Mill. 

16.  And  I  baptized  also  the  house- 
hold.   The    family.      Whether    there 
were  any  infants  in  the  family,  doe* 
not  appear.     It  is  certain  that  the  fa- 
mily was  among  the  first  converts  to 
Christianity  in  Achaia,  and  that  it  had 
evinced  great  zeal  in  aiding  those  who 
were  Christians.     See  chap.  xvi.  15. — 
From  the  manner  in  which  Paul  men- 
tion? this,  it  is  probable  that  Stephanas 


A.D.  5  .J 


CHAPTER  I. 


household  of  Stephanas  ;  a  be- 
sides, I  know  not  whether  I 
baptized  any  other. 

ac.16.15,17. 


did  not  reside  at  Corinth  when  he  was 
baptized,  though  he  might  have  subse- 
quently removed  there.  '  I  baptized 
none  of  you  (ver.  14) — i.  e.  none  of 
those  who  permanently  dwelt  at  Co- 
rinth, or  who  were  members  of  the 
original  church  there,  but  Crisp  us  and 
Gaius — but  I  baptized  also  the  family 
of  Stephanas,  now  of  your  number.' — 
Or  it  may  mean, '  I  baptized  none  of  you 
who  are  adult  members  of  the  church, 
but  Crispus  and  Gaius,  though  I  also 
baptized  the  family  of  Stephanas.'  If 
this  be  the  true  interpretation,  then  it 
forms  an  argument  to  prove  that  Paul 
practised  household  baptism,  or  the  bap- 
tism of  the  families  of  those  who  were 
themselves  believers.  Or  the  expression 
may  simply  indicate  a  recollection  of 
the  true  circumstances  of  the  case — a 
species  of  correction  of  the  statement 
in  ver.  14,  'I  recollect  now  also  that  I 
baptized  the  family  of  Stephanas.' 
f  Household,  (OMOV).  The  house;  the 
family.  The  word  comprises  the  whole 
family,  including  adults,  domestics, 
slaves,  and  children.  It  includes,  (1.) 
The  men  in  a  house,  (Acts  vii.  10. 
1  Tim.  iii.  4,  5.  12  ;)  (2.)  Domestics, 
(Acts  x.  2  ;  xi.  14;  xvi.  15.  31.  1  Tim. 
iii.  4 ;)  (3.)  The  family  in  general. 
Luke  x.  5 ;  xvi.  27.  Bretschneider.  It 
was  the  custom,  doubtless,  for  the  apos- 
tles to  baptize  the  entire  household, 
whatever  might  be  the  age,  including 
domestics,  slaves,  and  children.  The 
head  of  a  family  gave  up  the  entire 
household  to  God.  1  Of  Stephanas. 
Who  Stephanas  was,  is  not  known. 
The  Greek  commentators  say  that  he 
was  the  jailer  of  Philippi,  who,  after 
he  had  been  baptized  (Acts  xvi.  33), 
removed  with  his  family  to  Corinth. 
But  of  this  there  is  no  certain  evi- 
dence. ^  Besides.  Besides  these.  ^  / 
know  not,  &c.  I  do  not  know  whe- 
ther I  baptized  any  others  who  are  now 
members  of  that  church.  Paul  would, 


17  For  Christ  pent  me  noi 
to  baptize,  but  to  preach  the 
gospel:  not  with  wisdom  6  of 

b  c.2.1,4,13. 


doubtless,  recollect  that  he  had  baptized 
others  in  other  places,  but  he  is  speak- 
ing here  particularly  of  Corinth.  This 
is  not  to  be  urged  as  an  argument 
against  the  inspiration  of  Paul,  for 
(1.)  It  was  not  the  design  of  inspira- 
tion to  free  the  memory  from  defect  in 
ordinary  transactions,  or  in  those  things 
which  were  not  to  be  received  for  the 
instruction  of  the  chwch;  (2.)  The 
meaning  of  Paul  may  simply  be,  '  I 
know  not  who  of  the  original  members 
of  the  church  at  Corinth  may  have  re- 
moved, or  who  may  have  died ;  I  know 
not  who  may  have  removed  to  Corinth 
from  other  places  where  I  have  preach- 
ed and  baptized,  and  consequently  I 
cannot  know  whether  I  may  not  have 
baptized  some  others  of  your  present 
number.'  It  is  evident,  however,  that 
if  he  had  baptized  any  others,  the  num- 
ber was  small. 

17.  For  Christ  sent  me  not  to  bap* 
tize.  That  is,  not  to  baptize  as  my 
main  business.  Baptism  was  not  his 
principal  employment,  though  he  had  a 
commission  in  common  with  others  to 
administer  the  ordinance,  and  occasion- 
ally did  it.  The  same  thing  was  true 
of  the  Saviour,  that  he  did  not  person- 
ally baptize.  John  iv.  2.  It  is  pro- 
bable that  the  business  of  baptism  was 
intrusted  to  the  ministers  of  the  church 
of  inferior  talents,  or  to  those  who  were 
connected  with  the  churches  perma- 
nently, and  not  to  those  who  were  en- 
gaged,.chiefly  in  travelling  from  place 
to  place.  The  reasons  of  this  may 
have  been,  (1.)  That  which  Paul  here 
suggests,  that  if  the  apostles  had  them- 
selves baptized,  it  might  have  given  oc- 
casion to  strifes,  and  the  formation  of 
parties,  as  those  who  had  been  baptized 
by  the  apostles  might  claim  some  supe- 
riority over  those  who  were  not.  (2.) 
It  is  probable  that  the  rite  of  baptism 
was  preceded  or  followed  by  a  course 
of  instruction  adapted  t  j  it,  and  as  the 


24 


1.  CORINTHIANS. 


[A.  D.  59 


1  words,  lest  the  cross  of  Christ 

1  or,  speech. 

apostles  were  travelling  from  place  to 
place,  this  could  be  better  intrusted  to 
those  who  were  to  be  with  them  as 
their  ordinary  religious  teachers.  It 
was  ai.  advantage  that  those  who  im- 
parted this  instruction  should  also  ad- 
minister this  ordinance.  (3.)  It  is  not 
improbable,  as  Doddridge  supposes,  that 
the  administration  of  this  ordinance 
was  intrusted  to  inferiors,  because  it 
was  commonly  practised  by  immersion, 
and  was  attended  with  some  trouble 
and  inconvenience,  while  the  time  of 
the  apostles  might  be  more  directly  oc- 
cupied in  their  main  work,  ^  But  to 
preach  the  gospel.  As  his  main  busi- 
ness ;  as  the  leading,  grand  purpose  of 
his  ministry.  This  is  the  grand  object 
of  all  ministers.  It  is  not  to  build  up 
a  sect  or  party  ;  it  is  not  to  secure  sim- 
ply the  baptism  of  people  in  this  or 
that  communion  ;  it  is  to  make  known 
the  glad  tidings  of  salvation,  and  call 
men  to  repentance  and  to  God.  |  Not 
with  wisdom  of  words  (it/*  tv  o-oqia. 
xo^cu).  Not  in  wisdom  of  speech. 
Margin.  The  expression  here  is  a 
Hebraism,  or  a  form-  of  speech  com- 
mon in  the  Hebrew  writings,  where  a 
noun  is  used  to  express  the  meaning 
of  an  adjective,  and  means  not  in  wise 
words  or  discourse.  The  wisdom  here 
mentioned,  refers,  doubtless,  to  that 
which  was  common  among  the  Greeks, 
and  which  was  so  highly  valued.  It 
included  the  following  things :—(!.) 
Their  subtle  and  learned  mode  of  dis- 
putation, or  that  which  was  practised 
in  their  schools  of  philosophy.  (2.) 
A  graceful  and  winning  eloquence ;  the 
arts  by  which  they  sought  to  commend 
their  sentiments,  and  to  win  others  to 
their  opinions.  On  this  also  the  Greek 
rhetoricians  greatly  valued  themselves, 
and  this,  probably,  the  false  teachers 
endeavoured  to  imitate.  (3.)  That 
which  is  elegant  and  finished  in  litera- 
ture, in  style  and  composition.  On 
this  the  Greeks  greatly  valued  them- 
selves, as  the  Jews  did  on  miracles  and 
wonders.  Comp.  ver.  22.  The  apostle 


should  be  made  of  none  effect. 


means  to  say,  that  the  success  of  the 
gospel  did  not  depend  on  these  things  ; 
that  he  had  not  sought  them  ;  nor  had 
he  exhibited  them  in  his  preaching. 
His  doctrine  and  his  manner  had  not 
been  such  as  to  appear  wise  to  the 
Greeks  ;  and  he  had  not  depended  on 
eloquence  or  philosophy  for  his  suc- 
cess. Longinus  (on  the  Sublime) 
enumerates  Paul  among  men  distin- 
guished for  eloquence  ;  but  it  is  pro- 
bable that  he  was  not  distinguished  for 
the  graces  of  manner  (comp.  2  Cor.  x. 
I.  10),  so  much  as  the  strength  and 
power  of  his  reasoning. 

Paul  here  introduces  a  new  subject  of 
discourse,  which  he  pursues  through  thia 
and  the  two  following  chapters — the 
effect  of  philosophy  on  the  gospel,  or  the 
estimate  which  ought  to  be  formed  in 
regard  to  it.  The  reasons  why  he  in- 
troduces this  topic,  and  dwells  upon  it 
at  such  length,  are  not  perfectly  ap- 
parent. They  are  supposed  to  have 
been  the  following.  (1.)  He  had  inci- 
dentally mentioned  his  own  preaching, 
and  his  having  been  set  apart  particu- 
larly to  that ;  ver.l  7.  (2.)  His  authority, 
it  is  probable,  had  been  called  in  question 
by  the  false  teachers  at  Corinth.  (3.) 
The  ground  of  this,  or  the  reason  why 
they  undervalued  him,  had  been  pro- 
bably, that  he  had  not  evinced  the  elo- 
quence of  manner  and  the  graces  of 
oratory  on  which  they  so  much  valued 
themselves.  (4.)  They  had  depended 
for  their  success  on  captivating  the 
Greeks  by  the  charms  of  graceful  rhe- 
toric and  the  refinements  of  subtle  ar- 
gumentation. (5.)  In  every  way,  there- 
fore, the  deference  paid  to  rhetoric  ana 
philosophy  in  the  church,  had  tended 
to  bring  the  pure  gospel  into  disrepute, 
to  produce  faction ;  and  to  destroy  the 
authority  of  the  apostle.  It  was  neces- 
sary, therefore,  thoroughly  to  examine 
the  subject,  and  to  expose  the  real  in- 
fluence of  the  philosophy  on  which 
they  placed  so  high  a  value.  ^  Lest 
the  cross  of  Christ.  The  simple  doc- 
trine that  Christ  was  crucified  to  make 


L).  59.] 


CHAPTER  I. 


25 


18  For  the  preaching  of  the 
cross    is    to   them  a  that   perish 


a  2Cor.2.15. 


foolishness ;  but  unto  us  which 
are  saved  it  is  the  power b  of  God. 


b  Rom. 1.16. 


atonement  for  the  sins  of  men.  This 
was  the  peculiarity  of  the  gospel ;  and 
on  this  doctrine  the  gospel  depended 
for  success  in  the  world.  ^  Should  be 
made  of  none  effect.  Should  be  render- 
ed vain  and  ineffectual.  That  is,  lest  the 
success  which  might  attend  the  preach- 
ing of  the  gospel  should  be  attributed 
to  the  graces  of  eloquence,  the  charms 
of  language,  or  the  force  of  human  ar- 
gumentation, rather  than  to  its  true 
cause,  the  preaching  of  Christ  crucified ; 
or  lest  the  attempt  to  recommend  it  by 
the  charms  of  eloquence  should  divert 
the  attention  from  the  simple  doctrines 
of  the  cross,  and  the  preaching  be  really 
vain.  The  preaching  of  the  gospel  de- 
pends for  its  success  on  the  simple 
power  of  its  truths,  borne  by  the  Holy 
Spirit  to  the  hearts  of  men  ;  and  not 
on  the  power  of  argumentation,  and 
the  charms  of  eloquence.  To  have 
adorned  the  gospel  with  the  charms  of 
Grecian  rhetoric,  would  have  obscured 
its  wisdom  and  efficacy,  just  as  the 
gilding  of  a  diamond  would  destroy  its 
brilliancy.  True  eloquence,  and  real 
learning  and  sound  sense,  are  not  to 
be  regarded  as  valueless ;  but  their  use 
in  preaching  is  to  convey  the  truth 
with  plainness ;  to  fix  the  mind  on  the 
pure  gospel ;  and  to  leave  the  convic- 
tion on  the  heart  that  this  system  is  the 
power  of  God.  The  design  of  Paul 
here  cannot  be  to  condemn  true  elo- 
quence and  just  reasoning,  but  to  re- 
buke the  vain  parade,  and  the  glitter- 
ing ornaments,  and  dazzling  rhetoric 
which  were  objects  of  so  much  esteem 
W  Greece.  A  real  belief  of  the  gospel, 
a  simple  and  natural  statement  of  its 
sublime  truths,  will  admit  of,  and 
prompt  to,  the  most  manly  and  noble 
kind  of  eloquence.  The  highest  pow- 
ers of  mind,  and  the  most  varied  learn- 
ing, may  find  ample  scope  for  the  illus- 
tration and  the  defence  of  the  sim- 
ple doctrines  of  the  gospel  of  Christ. 
But  it  does  not  depend  for  its  success 
on  these,  but  on  its  pure  and  heavenly 
3 


truths,  borne  to  the  mind  by  the  agency 
of  the  Holy  Spirit. 

18.  For  the  preaching  of  the  cross. 
Greek,  '  the  word  (o  xd^cc)  of  the 
cross  ;'  i.  e.  the  doctrine  of  the  cross  , 
or  the  doctrine  which  proclaims  salva- 
tion only  through  the  atonement  which 
the  Lord  Jesus  Christ  made  on  the 
cross.  This  cannot  mean  that  the 
statement  that  Christ  died  as  a  martyr 
on  a  cross,  appears  to  be  foolishness  to 
men  ;  because,  if  that  was  all,  there 
would  be  nothing  that  would  appear 
contemptible,  or  that  would  excite  their 
opposition  more  than  in  the  death  of 
any  other  martyr.  The  statement  that 
Polycarp,  and  Ignatius,  and  Paul,  and 
Cranmer  died  as  martyrs,  does  not  ap- 
pear to  men  to  be  foolishness,  for  it  is 
a  statement  of  an  historical  truth,  and 
their  death  excites  the  high  admiration 
of  all  men.  And  if,  in  the  death  of 
Jesus  on  the  cross,  there  had  been 
nothing  more  than  a  mere  martyr's 
death,  it  would  have  been  equally  the 
object  of  admiration  to  all  men.  But 
the  "preaching  of  the  cross"  must  denote 
more  than  that;  and  must  mean,  (1.) 
That  Christ  died  as  an  atoning  sacrifice 
for  the  sins  of  men,  and  that  it  was  this 
which  gave  its  peculiarity  to  his  suffer- 
ings on  the  cross.  (2.)  That  men  can 
be  reconciled  to  God,  pardoned,  and 
saved  only  by  the  merits  and  influence 
of  this  atoning  sacrifice,  f  To  them 
that  perish  (TJ<?  jutv  ata-oxxw^svo/c) .  To 
those  who  are  about  to  perish,  or  to 
those  who  have  a  character  fitting 
them  for  destruction ;  i.  e.  to  the  wick- 
ed. The  expression  stands  in  contrast 
with  those  who  are  "  saved,"  i.  e.  those 
who  have  seen  the  beauty  of  the  cross 
of  Christ,  and  who  have  fled  to  it  for 
salvation,  f  Foolishness.  Folly.  That 
is,  it  appears  to  them  to  be  contempti- 
ble and  foolish,  or  unworthy  of  belief. 
To  the  great  mass  of  the  Jews,  and  to 
the  heathen  philosophers,  and  indeed, 
to  the  majority  of  the  men  of  this 
world,  it  has  ever  appeared  foolishness^ 


I.  CORINTHIANS. 


A.  D.  59 


for  the  following  reasons.  (1.)  The 
humble  origin  of  the  Lord  Jesus.  They 
despise  him  that  lived  in  Nazareth ; 
that  was  poor ;  that  had  no  home,  and 
few  friends,  and  no  wealth,  and  little 
honour  among  his  own  countrymen. 
(2.)  They  despise  him  who  was  put  to 
death,  as  an  impostor,  at  the  instigation 
of  his  own  countrymen,  in  an  igno- 
minious manner  on  the  cross — the 
usual  punishment  of  slaves.  (3.)  They 
see  not  why  there  should  be  any  parti- 
cular efficacy  in  his  death.  They  deem 
it  incredible  that  he  who  could  not  save 
himself  should  be  able  to  save  them  ; 
and  that  glory  should  come  from  the 
ignominy  of  the  cross.  (4.)  They  are 
blind  to  the  true  beauty  of  his  personal 
character;  to  the  true  dignity  of  his 
nature ;  to  his  power  over  the  sick,  the 
lame,  the  dying,  and  the  dead ;  they 
see  not  the  bearing  of  the  work  of 
atonement  on  the  law  and  government 
of  God ;  they  believe  not  in  his  resur- 
rection, and  his  present  state  of  exalted 
glory.  The  world  looks  only  at  the 
fact,  that  the  despised  man  of  Nazareth 
was  put  to  death  on  a  cross,  and  smiles 
at  the  idea  that  such  a  death  could  have 
any  important  influence  on  the  salvation 
of  man. — It  is  worthy  of  remark,  also, 
that  to  the  ancient  philosophers  this 
doctrine  would  appear  still  more  con- 
temptible than  it  does  to  the  men  of 
these  times.  Every  thing  that  came 
from  Judea,  they  looked  upon  with 
contempt  and  scorn ;  and  they  would 
spurn  above  all  things  else  the  doctrine 
that  they  were  to  expect  salvation  only 
by  the  crucifixion  of  a  Jew.  Besides, 
the  account  of  the  crucifixion  has  now 
lost  to  us  no  small  part  of  its  reputa- 
tion of  ignominy.  Even  around  the 
cross  there  is  conceived  to  be  no  small 
amount  of  honour  and  glory.  There 
is  now  a  sacredness  about  it  from  reli- 
gious associations ;  and  a  reverence 
which  men  in  Christian  lands  can 
scarcely  help  feeling  when  they  think 
of  it.  But  t?  the  ancients  it  was  con- 
nected with  every  idea  of  ignominy. 
It  was  the  punishment  of  slaves,  im- 
postors, and  vagabonds ;  and  had  even 
a  greater  degree  of  disgrace  attached  to 


it  than  the  gallows  has  with  us.  With 
them,  therefore,  the  death  on  the  cross 
was  associated  with  the  idea  of  all  tha. 
is  shameful  and  dishonourable  ;  and  to 
speak  of  salvation  only  by  the  suffer- 
ings and  death  of  a  crucified  man,  was 
fitted  to  excite  in  their  bosoms  only  un 
mingled  scorn.  ^  But  unto  us  which 
are  saved.  This  stands  opposed  to 
"  them  that  perish."  It  refers,  doubt- 
less,  to  Christians,  as  being  saved  from 
the  power  and  condemnation  of  sin , 
and  as  having  a  prospect  of  eternal 
salvation  in  the  world  to  come.  1  It 
is  the  power  of  God.  See  Note,  Rom. 
i.  16.  This  may  either  mean  that  the 
gospel  is  called  "  the  power  of  God," 
because  it  is  the  medium  through 
which  God  exerts  his  power  in  the  sal- 
vation of  sinners;  or,  the  gospel  is 
adapted  to  the  condition  of  man,  and 
is  efficacious  in  renewing  him  and 
sanctifying  him.  It  is  not  an  inert, 
inactive  letter,  but  is  so  fitted  to  the 
understanding,  the  heart,  the  hopes, 
the  fears  of  men,  and  all  their  great 
constitutional  principles  of  action,  that 
it  actually  overcomes  their  sin,  and  dif- 
fuses peace  through  the  soul.  This 
efficacy  is  not  unfrequently  attributed 
to  the  gospel.  John  xvii.  17.  Heb.  iv. 
12.  James  i.  18. 1  Pet.  i.  22, 23.— When 
the  gospel,  however,  or  the  preaching 
of  the  cross,  is  spoken  of  as  effectual 
or  powerful,  it  must  be  understood  of 
all  the  agencies  which  are  connected 
with  it ;  and  does  not  refer  to  simple, 
abstract  propositions,  but  to  the  truth 
as  it  comes  attended  with  the  influences 
which  God  sends  down  to  accompany 
it.  It  includes,  therefore,  the  promised 
agency  of  the  Holy  Spirit,  without 
which  it  would  not  be  effectual.  But 
the  agency  of  the  Spirit  is  designed  to 
give  efficacy  to  that  which  is  really 
adapted  to  produce  the  effects,  and  not 
to  act  in  an  arbitrary  manner.  All  the 
effects  of  the  gospel  on  the  soul — in 
regeneration,  repentance,  faith,  sanctifi 
cation ; — in  hope,  love,  joy,  peace, 
patience,  temperance,  purity,  and  de- 
votedness  to  God,  arc  only  such  as  the 
gospel  is  Jilted  to  produce.  It  has  & 
set  of  truths  and  promises  iust  adavtec. 


A.  D.  59.] 


CHAPTER  I. 


19  For  it  is  written,  a  I  will 
destroy  the  wisdom  of  the  wise, 


a  Isa.29.14.  Jer.8.9. 


to  each  of  these  effects ;  just  fitted  to 
the  soul  by  him  who  knows  it ;  and 
adapted  to  produce  just  these  results. 
The  Holy  Spirit  secures  their  influence 
on  the  mind ;  and  is  the  grand  living 
fcgent  of  accomplishing  just  what  the 
truth  of  God  is  fitted  originally  to 
produce.  Thus  the  preaching  of  the 
cross  is  "  the  power  of  God ;"  and 
every  minister  may  present  it  with  the 
assurance  that  he  is  presenting,  not  "  a 
cunningly  devised  fable,"  but  a  system 
really  Jilted  to  save  men;  and  yet,  that 
its  reception  by  the  human  mind  de- 
pends on  the  promised  presence  of  the 
Holy  Spirit. 

19.  For  it  is  written.  This  passage 
is  quoted  from  Isa.  xxix.  14.  The  He- 
brew of  the  passage,  as  rendered  in  the 
English  version  is,  "  the  wisdom  of 
their  wise  men  shall  perish,  and  the 
understanding  of  their  prudent  men 
shall  be  hid."  The  version  of  the 
LXX.  is,  "  I  will  destroy  the  wisdom 
of  the  wise,  and  the  understanding  of 
the  prudent  1  will  hide"  (^t/'^a.),  cor- 
responding substantially  with  the  quo- 
tation by  Paul.  The  sense  in  the  He- 
brew is  not  materially  different.  The 
meaning  of  the  passage  as  used  by 
Isaiah  is,  that  such  was  the  iniquity 
and  stupidity  of  "Ariel"  (Isa.xxix.  1), 
that  is,  Jerusalem,  that  God  would  so 
execute  his  judgments  as  to  confound 
their  wise  men,  and  overwhelm  those 
who  boasted  of  their  understanding. 
Those  in  whom  they  had  confided,  and 
on  whom  they  relied,  should  appear  to 
be  bereft  of  their  wisdom ;  and  they 
should  be  made  conscious  of  their  own 
want  of  counsel  to  meet  and  remove 
the  impending  calamities.  The  apostle 
does  not  affirm  that  this  passage  in 
Isaiah  refers  to  the  times  of  the  gospel. 
The  contrary  is  manifestly  true.  But 
it  expresses  a  general  principle  of  the 
divine  administration — that  the  coming 
forth  of  God  is  often  such  as  to  con- 
found human  prudence  ;  in  a  man- 


2-5 

and   will  bring  to   nothing   the 
understanding  of  the  prudent. 


ner  which  human  wisdom  would  not 
have  devised  ;  and  in  such  a  way  as  to 
show  that  he  is  not  dependent  on  the 
wisdom  of  man.  As  such,  the  senti- 
ment is  applicable  to  the  gospel ;  and 
expresses  just  the  idea  which  the  apos- 
tle wished  to  convey — that  the  wisdom 
of  the  wise  should  be  confounded  by  the 
plan  of  God  ;  and  the  schemes  of  human 
devising  be  set  at  naught.  ^  /  will 
destroy.  That  is,  I  will  abolish  ;  or 
will  not  be  dependent  on  it ;  or  will 
show  that  my  plans  are  not  derived 
from  the  counsels  of  men.  ^  The 
wisdom  of  the  wise.  The  professed 
wisdom  of  philosophers.  ^  And  will 
bring  to  nothing.  WilJ  show  it  to  be 
of  no  value  in  this  matter.  ^  The 
prudent.  The  men  professing  under- 
standing ;  the  sages  of  the  world.  We 
may  remark,  (1.)  That  the  plan  of  sal 
vation  was  not  the  contrivance  of  hu- 
man wisdom.  (2.)  It  is  unlike  what 
men  have  themselves  devised  as  sys- 
tems of  religion.  It  did  not  occur  to 
the  ancient  philosophers ;  nor  has  it 
occurred  to  the  modern.  (3.)  It  may 
be  expected  to  excite  the  opposition, 
the  contempt,  and  the  scorn  of  the  wise 
men  of  this  world ;  and  the  gospel 
makes  its  way  usually,  not  with  their 
friendship,  but  in  the  face  of  their  op- 
position. (4.)  Its  success  is  such  as 
to  confound  and  perplex  them.  They 
despise  it,  and  they  see  not  its  secret 
power ;  they  witness  its  effects,  but  are 
unable  to  account  for  them.  It  has  al- 
ways been  a  question  with  philosophers 
why  the  gospel  met  with  such  success  , 
and  the  various  accounts  which  have 
been  given  of  it  by  its  enemies,  show 
how  much  they  have  been  embarrassed. 
The  most  elaborate  part  of  Gibbon's 
"  Decline  and  Fall  of  the  Roman  Em- 
pire," is  contained  in  his  attempt  to 
state  the  causes  of  the  early  propaga- 
tion of  Christianity,  in  ch.  xv.  xvi.; 
and  the  obvious  failure  of  the  account 
shows  how  much  the  mind  of  the  phi- 


2H 


,.  CORINTHIANS. 


[A.D.  59. 


20    Where   a  is     the    wise? 

a  Isa.33.ltf. 


iosophic  skeptic  was  embarrassed  by 
the  fact  of  the  spread  of  Christianity. 
(5.)  The  reception  of  the  gospel  de- 
mands an  humble  mind.  Mark  x.  15. 
Men  of  good  sense,  of  humble  hearts, 
of  childlike  temper,  embrace  it;  and 
they  sec  its  beauty,  and  are  won  by  its 
loveliness,  and  controlled  by  its  power. 
They  give  themselves  to  it ;  and  find 
that  it  is  fitted  to  save  their  souls.  (6.) 
In  this,  Christianity  is  like  all  science. 
The  discoveries  in  science  are  such  as 
to  confound  the  wise  in  their  own  con- 
ceits, and  overthrow  the  opinions  of 
the  prudent,  just  as  much  as  the  gospel 
does,  and  thus  show  that  both  are 
from  the  same  God — the  God  who  de- 
lights to  pour  such  a  flood  of  truth  on 
the  mind  as  to  overwhelm  it  in  admi- 
ration of  himself,  and  with  the  convic- 
tion of  its  own  littleness.  The  pro- 
foundest  theories  in  science,  and  the 
most  subtle  speculations  of  men  of 
genius,  in  regard  to  the  causes  of 
things,  are  often  overthrown  by  a  few 
simple  discoveries  —  and  discoveries 
which  are  at  first  despised  as  much  as 
the  gospel  is.  The  invention  of  the 
telescope  by  Galileo  was  to  the  theories 
of  philosophers  and  astronomers,  what 
the  revelation  of  the  gospel  was  to  the 
systems  of  ancient  learning,  and  the 
deductions  of  human  wisdom.  The 
one  confounded  the  world  as  much  as 
the  other;  and  both  were  at  first  equally 
the  object  of  opposition  or  contempt. 

20.  Where  is  the  wise  ?  Language 
similar  to  this  occurs  in  Isa.  xxxiii.  18, 
"  Where  is  the  scribe  I  where  is  the 
receiver  1  where  is  he  that  counted  the 
towers  ?"  Without  designing  to  quote 
these  words  as  having  an  original  re- 
ference to  the  subject  now  under  con- 
sideration, Paul  uses  them  as  any  man 
does  language  where  he  finds  words 
with  which  he  or  his  readers  are  fami- 
liar, that  will  convey  his  meaning.  A 
man  familiar  with  the  Bible,  will  natu- 
rally often  make  use  of  Scripture  ex- 
pressions in  conveying  his  ideas.  In 
Uaiah  the  passage  refers  to  the  deliver- 


where  is  the  scribe  ?   where 


ance  of  the  people  from  the  threatened 
invasion  of  Sennacherib.  The  18th 
verse  represents  the  people  as  medi- 
tating on  the  threatened  terror  of  the 
invasion  ;  and  then  in  the  language  of 
exultation  and  thanksgiving  at  their 
deliverance,  saying,  '  where  is  the  wise 
man  that  laid  the  plan  of  destroying 
the  nation  1  Where  the  Inspector  Ge- 
neral (see  my  Note  en  the  passage  in 
Isaiah),  employed  in  arranging  the 
forces  ]  Where  the  receiver  (marg. 
the  weigher),  the  paymaster  of  the 
forces  1  Where  the  man  that  counted 
the  towers  of  Jerusalem,  and  calculated 
on  their  speedy  overthrow  ?  All  baf- 
fled and  defeated  ;  and  their  schemes 
have  all  come  to  naught.'  So  the  apos- 
tle uses  the  same  language  in  regard  to 
the  boasted  wisdom  of  the  world  in  re- 
ference to  salvation.  It  is  all  baffled, 
and  is  all  shown  to  be  of  no  value. 
f  The  wise  (<rcpo?).  The  sage.  At 
first  the  Greek  men  of  learning  were 
called  wise  men  (<np«),  like  the  ma- 
gians  of  the  East.  They  afterwards 
assumed  a  more  modest  appellation 
and  called  themselves  the  lovers  of  wis* 
dom  (p/A&Tcpc./),  or  philosophers.  This 
was  the  name  by  which  they  were  com- 
monly known  in  Greece,  in  the  time 
of  Paul,  t  Where  is  the  scribe  ? 
(\f*ftfiuvnty.  The  scribe  among  the 
Jews  was  a  learned  man,  originally  em- 
ployed in  transcribing  the  law,  but  sub- 
sequently the  term  came  to  denote  a 
learned  man  in  general.  Among  the 
Greeks  the  word  was  used  to  denote  a 
public  notary ;  or  a  transcriber  of  the 
laws  ;  or  a  secretary.  It  was  a  term, 
therefore,  nearly  synonymous  with  a 
man  of  learning ;  and  the  apostle  evi- 
dently uses  it  in  this  sense  in  this 
place.  Some  have  supposed  that  he 
referred  to  the  Jewish  men  of  learning 
here  ;  but  he  probably  had  reference  to 
the  Greeks,  t  Where  is  the  difputcr 
of  this  world  ?  The  acute  and  subtle 
sophist  of  this  age.  The  wjrd  dis- 
putcr  (J-V£»T»T»?),  properly  denotes  one 
who  inouires  carefully  into  the  caused 


A..  D   59.]  CHAPTER  1. 

the  disputer  of  this  world  ?  hath 


not  God  made  foolish 
dom  of  this  world  ? 

a  Isa.44.25. 


the  wis- 


ahd  relations  of  things ;  one  who  is  a 
subtle  and  abstruse  investigator.  It  was 
applied  to  the  ancient  sophists  and  dis- 
putants in  the  Greek  academies ;  and 
the  apostle  refers,  doubtless,  to  them. 
The  meaning  is,  that  in  all  their  pro- 
fessed investigations,  in  all  their  subtle 
and  abstruse  inquiries,  they  had  failed 
of  ascertaining  the  way  in  which  man 
could  be  saved  ;  and  that  God  had  de- 
vised a  plan  which  had  baffled  all  their 
wisdom,  and  in  which  their  philosophy 
was  disregarded.  The  term  world,  here 
ci/wKoc),  refers,  probably,  not  to  the  world 
as  a  physical  structure — though  Grotius 
supposes  that  it  does — but  to  that  age 
— the  disputer  of  that  age,  or  genera- 
tion— an  age  eminently  wise  and  learn- 
ed. 1  Hath  not  God  made  foolish, 
&c.  That  is,  has  he  not  by  the  origin- 
ality and  superior  efficacy  of  his  plan 
of  salvation,  poured  contempt  on  all  the 
schemes  of  philosophers,  and  evinced 
their  folly  1  Not  only  without  the  aid 
of  those  schemes  of  men,  but  in  oppo- 
sition to  them,  he  has  devised  a  plan 
for  human  salvation  that  evinces  its 
efficacy  and  its  wisdom  in  the  conver- 
sion of  sinners,  and  in  destroying  the 
power  of  wickedness.  Paul  here,  pos- 
sibly, had  reference  to  the  language  in 
Isa.  xliv.  25.  God  "  turneth  wise  men 
backward,  and  maketh  their  knowledge 
foolish." 

21.  For  after  that  (sTa<M).  Since  ; 
or  seeing  that  it  is  true  that  the  world 
by  wisdom  knew  not  God.  After  all 
the  experience  of  the  world  it  was 
ascertained  that  men  would  never  by 
their  own  wisdom  come  to  the  true 
knowledge  of  God,  and  it  pleased  him 
to  devise  another  plan  for  salvation. 
^  In  the  wisdom  of  God.  This  phrase 
is  susceptible  of  two  interpretations. 
(1.)  The  first  makes  it  refer  to  "  the 
wisdom  of  God"  evinced  in  the  works 
of  creation — the  demonstration  of  his 
3» 


21  For*  after  that,  in  the  wiu- 
dom  of  God,  the  world  by  wis- 
dom knew  not  God,  it  pleased 

b  Luke  10.21.  Rom.l. 20,22,23. 


existence  and  attributes  found  there, 
and,  according  to  that,  the  apostle  means 
to  say,  that  the  world  by  a  survey  of 
the  works  of  God  did  not  know  him  ; 
or  were,  notwithstanding  those  works, 
in  deep  darkness.  This  interpretation 
is  adopted  by  most  commentators — by 
Lightfoot,  Rosenmiiller,  Grotius,  Calvin, 
&c.  According  to  this  interpretation, 
the  word  \v  (t/z)  is  to  be  translated  by  a 
through.  (2.)  A  second  interpreta- 
tion makes  it  refer  to  the  wise  arrange- 
ment or  government  of  God,  by  which 
this  was  permitted.  '  For  when,  by 
the  wise  arrangement  or  government 
of  God ;  after  a  full  and  fair  trial 
of  the  native,  unaided  powers  of 
man,  it  was  ascertained  that  the 
true  knowledge  of  God  would  not  be 
arrived  at  by  man,  it  pleased  him,' 
&c.  This  appears  to  be  the  correct 
interpretation,  because  it  is  the  most 
obvious  one,  and  because  it  suits  the 
connexion  best.  It  is,  according  to 
this,  a  reason  why  God  introduced  a 
new  method  of  saving  men.  This 
may  be  said  to  have  been  accomplished 
by  a  plan  of  God,  which  was  wise, 
because,  (1.)  It  was  desirable  that  the 
powers  of  man  should  be  fully  tried 
before  the  new  plan  was  introduced,  in 
order  to  show  that  it  was  not  depend- 
ent on  human  wisdom,  that  it  was  not 
originated  by  man,  and  that  there  was 
really  need  of  such  an  interposition. 
(2.)  Because  sufficient  time  had  been 
furnished  to  make  the  experiment. 
An  opportunity  had  been  given  for  four 
thousand  years,  and  still  it  had  failed. 
(3.)  Because  the  experiment  had  been 
made  in  the  most  favourable  circum- 
stances. The  human  faculties  had  had 
time  to  ripen  and  expand  ;  one  genera- 
tion had  had  an  opportunity  of  profit- 
ing by  the  observation  i<f  its  predeces- 
sor; and  the  most  mighty  min.ds  had 
been  brought  to  bear  on  the  subject 


30 


L  CORINTHIANS. 


.  D.  59. 


God  by  the  foolishness  of  preach- 
ing to  save  them  that  believe. 
22  For   the  Jews    require    a 


If  the  sages  of  the  east,  and  the  pro- 
found philosophers  of  the  west,  had  not 
been  able  to  come  to  the  true  knowledge 
of  God,  it  was  in  vain  to  hope  that  more 
profound  minds  could  be  brought  to 
bear  on  it,  or  that  more  careful  in- 
vestigation would  be  bestowed  on  it. 
The  experiment  had  been  fairly  made, 
and  the  result  was  before  the  world. 
See  Notes  on  Rom.  i.  ^  The  world. 
The  men  of  the  world  ;  particular!" 
the  philosophers  of  the  world.  1  By 
wisdom.  By  their  own  wisdom,  or  by 
the  united  investigations  of  the  works 
of  nature.  ^  Knew  not  God.  Ob- 
tained not  a  true  knowledge  of  him. 
Some  denied  his  existence ;  some  re- 
presented him  under  the  false  and 
abominable  forms  of  idol  worship; 
some  ascribed  to  him  horrid  attributes  ; 
all  showed  that  they  had  no  true  ac- 
quaintance with  a  God  of  purity,  with 
a  God  who  could  pardon  sin,  or  whose 
worship  conduced  to  holiness  of  life. 
See  Notes,  Rom.  i.  Tf  It  pleased  God. 
God  was  disposed,  or  well  pleased.  The 
plan  of  salvation  originated  in  his  good 
pleasure,  and  was  such  as  his  wisdom 
approved.  God  chose  this  plan,  so  un- 
.ike  all  the  plans  of  men.  f  By  the 
foolishness  of  preaching.  Not  "  by 
foolish  preaching,"  but  by  the  preach- 
ing of  the  cross,  which  was  regarded 
as  foolish  and  absurd  by  the  men  of  the 
world.  The  plan  is  wise,  but  it  has 
been  esteemed  by  the  mass  of  men, 
and  was  particularly  so  esteemed  by 
the  Greek  philosophers,  to  be  egregi- 
ously  foolish  and  ridiculous.  See 
Note,  ver.  18.  1  To  save  them  that  be- 
lieve. That  believe  in  the  Lord  Jesus 
Christ.  See  Note,  Mark  xvi.  16.  This 
was  the  peculiarity  and  essence  of  the 
plan  of  God,  and  this  has  appeared  to 
the  mass  of  men  to  be  a  plan  devoid 
of  wisdom  and  unworthy  of  God. 
The  preaching  of  the  cross  which  is 
thus  esteemed  foolishness,  is  made  the  , 


sign,  tt  and  the  Greeks  seek  aftei 
wisdom  : 

a  Matt.l2.38,&c. 


means  of  saving  them,  because  it  seta 
forth  God's  only  plan  of  mercy,  and 
states  the  way  in  which  lost  sinners 
may  become  reconciled  to  God. 

22.  For  the  Jeius  require  a  sign. 
A  miracle,  a  prodigy,  an  evidence  of 
divine  interposition.  This  was  the  cha- 
racteristic of  the  Jewish  people.  God 
had  manifested  himself  to  them  by 
miracles  and  wonders  in  a  remarkable 
manner  in  past  times,  and  they  greatly 
I  Tided  themselves  on  that  fact,  and 
always  demanded  it  when  any  new 
messenger  came  to  them,  professing  to 
be  sent  from  God.  This  propensity 
they  often  evinced  in  their  intercourse 
with  the  Lord  Jesus.  Matt.  xii.  38; 
xvi.  1.  Mark  viii.  11.  Luke  xi.  16; 
xii.  54—56.  Many  MSS.,  instead  of 
"  sign"  here  in  the  singular,  read  signs 
in  the  plural ;  and  Griesbach  has  intro- 
duced that  reading  into  the  text.  The 
sense  is  nearly  the  same,  and  it  means 
that  it  was  a  characteristic  of  the  Jews 
to  demand  the  constant  exhibition  of 
miracles  and  wonders;  and  it  is  also 
implied  here,  I  think,  by  the  reasoning 
of  the  apostle,  that  they  believed  that 
the  communication  of  such  signs  to 
them  as  a  people,  would  secure  their 
salvation,  and  they  therefore  despised 
the  simple  preaching  of  a  crucified 
Messiah.  They  expected  a  Messiah  that 
should  come  with  the  exhibition  of  some 
stupendous  signs  and  wonders  from 
heaven  (Matt.  xii.  38,  &c.  as  above), 
they  looked  for  the  displays  of  amaz- 
ing power  in  his  coming,  and  they  an- 
ticipated that  he  would  deliver  them 
from  their  enemies  by  mere  power; 
and  they,  therefore,  were  greatly  offend- 
ed (ver.  23)  by  the  simple  doctrine  of 
a  crucified  Messiah.  T  And  the  Greeks, 
&c.  Perhaps  this  means  the  heathen 
in  general,  in  opposition  to  the  Jews. 
Note,  Rom.  i.  16.  It  was,  however, 
peculiarly  the  characteristic  of  the 
Greek  philosophers.  They  seek  fot 


A   D.  59.] 


CHAPTER  I. 


3. 


23  But  we  preach  Christ  cru- 
cified, unto  the  Jews  a  stumbling- 


schemes  of  philosophy  and  religion  that 
shall  depend  on  human  wisdom,  and 
they  therefore  despise  the  gospel. 

23.  But  we.  We  who  are  Chris- 
tian preachers  make  Christ  crucified 
the  grand  subject  of  our  instructions 
and  our  aims  in  contradistinction  from 
the  Jew  and  the  Gre«k.  They  seek, 
the  one  miracles,  the  other  wisdom, 
we  glory  only  in  the  cross.  ^  Christ 
crucified.  The  word  Christ,  the  an- 
ointed, is  the  same  as  the  Hebrew 
name  Messiah.  The  emphasis  in  this 
expression  is  on  the  word  crucified. 
The  Jews  would  make  the  Messiah 
whom  they  expected  no  less  an  object 
of  glorifying  than  the  apostles,  but 
they  spurned  the  doctrine  that  he  was 
to  be  crucified.  Yet  in  that  the  apos- 
tles boasted ;  proclaiming  him  crucified, 
or  having  been  crucified  as  the  only 
hope  of  man.  This  must  mean  more 
than  that  Christ  was  distinguished  for 
moral  worth,  more  than  that  he  died  as 
a  martyr ;  because  if  that  were  all,  no 
reason  could  be  given  why  the  cross 
should  be  made  $-,  p/ominent  an  object. 
It  must  m^an  thxtt  Christ  was  crucified 
for  the  sins  of  men,  as  an  atoning 
sacrifice  in  the  place  of  sinners.  '  We 
proclaim  a  crucified  Messiah  as  the  only 
redeemer  of  lost  men.'  T  To  the  Jews 
a  stumbling-block.  The  word  stumb- 
ling-block (rxaWWov)  means  properly 
any  thing  in  the  way  over  which  one 
may  fall ;  then  any  thing  that  gives 
offence,  or  that  causes  one  to  fall  into 
sin.  Here  it  means  that  to  the  Jews, 
the  doctrine  that  the  Messiah  was  to 
be  crucified  gave  great  offence ;  ex- 
cited, irritated,  and  exasperated  them  ; 
that  they  could  not  endure  the  doctrine, 
and  treated  it  with  scorn.  Comp. 
Note,  Rom.  ix.  33.  1  Pet  ii.  8.  It  is 
well  known  that  to  the  Jews  no  doc- 
trine was  more  offensive  than  this,  that 
the  Messiah  was  to  be  put  to  death, 
and  that  there  was  to  be  salvation  in  no 
other  way.  It  was  so  in  the  times  of 
the  apostles,  and  it  has'  been  so  since. 


block,  *  and   unto   the    Greeks 
foolishness  ; 


a  Isa  8.14.  iPeL2.a 


They  have,  therefore,  usually  called  the 
Lord  Jesus,  by  way  of  derision  ^"?n 
Tolvi,  the  man  that  was  hanged,  that 
is,  on  a  cross;  and  Christians  they 
have  usually  denominated,  for  the 
same  reason,  M^n  naj?  Abdai  Tolvi — 
servants  of  the  man  that  was  hanged. 
The  reasons  of  this  feeling  are  obvious. 
(1.)  They  had  looked  for  a  magnificent 
temporal  prince  ;  but  the  doctrine  that 
their  Messiah  was  crucified,  dashed  all 
their  expectations.  And  they  regarded 
it  with  contempt  and  scorn,  just  in  pro- 
portion as  their  hopes  had  been  elevated, 
and  these  high  expectations  cherished. 
(2.)  They  had  the  common  feelings 
of  ail  men,  the  native  feelings  of  pride, 
and  self-righteousness,  by  which  they 
rejected  the  doctrine  that  we  are  de- 
pendent for  salvation  on  one  who  was 
crucified.  (3.)  They  regarded  Jesus 
as  one  given  over  by  God  for  an  enor- 
mous attempt  at  imposition,  as  having 
been  justly  put  to  death;  and  the 
object  of  the  curse  of  the  Almighty. 
Isa.  liii.  4,  "We  did  esteem  him  stricken, 
smitten  of  GOD."  They  endeavoured  to 
convince  themselves  that  he  was  the  ob- 
ject of  the  divine  dereliction  and  abhor- 
rence ;  and  they,  therefore,  rejected  the 
doctrine  of  the  cross  with  the  deepest 
feelings  of  detestation.  ^  To  the 
Greeks.  To  the  Gentiles  in  general. 
So  the  Syriac,  the  Vulgate,  the 
Arabic,  and  the  jEthiopic  versions  all 
read  it.  The  teim  Greek  denotes  all 
who  were  not  Jews ;  thus  the  phrase, 
"  the  Jews  and  the  Greeks"  com- 
prehended the  whole  human  family, 
ver.  22.  ^  Foolishness.  See  Note  on 
ver.  18.  They  regarded  it  as  folly, 
(1.)  Because  they  esteemed  the  whole 
account  a  fable,  and  an  imposition; 
(2.)  It  did  not  accord  with  their  own 
views  of  the  way  of  elevating  the  con- 
dition of  man  ;  (3.)  They  saw  no 
efficacy  in  the  doctrine,  no  tendency 
in  the  statement  that  a  man  of  humble 
birth  was  put  to  death  in  an  ignomini- 
ous manner  in  Judea,  to  make  men 


I.  CORINTHIANS. 


24  But  unto  them  which  are 
called,  both  Jews  and  Greeks, 


better,  or  to  receive  pardon.  (4.)  They 
had  the  common  feelings  of  unrenewed 
human  nature ;  blind  to  the  beauty  of 
the  character  of  Christ,  and  blind  to  the 
design  of  his  death  ;  and  they  therefore 
regarded  the  whole  statement  as  folly. 
We  may  remark  here,  that  the  feel- 
ings of  the  Jews  and  of  the  Greeks  on 
this  subject,  are  the  common  feelings 
of  men.  Everywhere  sinners  have 
the  same  views  of  the  cross  ;  and  every- 
where the  human  heart,  if  left  to  itself, 
rejects  it,  as  either  a  stumbling-block, 
or  as  folly.  But  the  doctrine  should 
be  preached,  though  it  is  an  offence, 
and  though  it  appears  to  be  folly.  It 
js  the  only  hope  of  man;  and  by  the 
preaching  of  the  cross  alone  can  sinners 
be  saved. 

24.  But  unto  them  which  are  called. 
To  all  true  Christians.  Note,  ver.  9. 
1  Both  Jews  and  Greelts.  Whether 
originally  of  Jewish  or  Gentile  extrac- 
tion, they  have  here  a  common,  similar 
view  of  the  crucified  Saviour.  ^  Christ 
the  power  of  God.  Christ  appears  to 
them  as  the  power  of  God  ;  or  it  is 
through  him  that  the  power  of  salva- 
tion is  communicated  to  them.  Note, 
ver.  18.  1  And  the  wisdom  of  God. 
The  way  in  which  God  evinces  his 
wisdom  in  the  salvation  of  men.  They 
see  the  plan  to  be  wise.  They  see  that 
it  is  adapted  to  the  end.  They  see  it 
to  be  fitted  to  procure  pardon,  and 
sanctification,  and  eternal  life.  It  is 
God's  wise  plan  for  the  salvation  of 
men ;  and  it  is  seen  by  those  who  are 
Christians,  to  be  adapted  to  this  end. 
They  see  that  there  is  a  beauty  in  his 
character;  an  excellency  in  his  doc- 
trines ;  and  an  efficacy  in  his  atone- 
ment, to  secure  their  salvation. — We 
may  remark  on  this  verse,  (1.)  That 
when  men  become  Christians,  their 
hearts  are  changed.  The  views  of 
Christians  are  here  represented  as  dia- 
metrically opposite  to  those  of  other 
men.  To  one  class,  Christ  is  a  stum- 
bling-block ;  to  others,  folly ;  to  Chris- 


[A.D.  59 

Christ  the  °  power  of  God,  and 
the  wisdom  of  God. 


a  ver.13. 


tians  he  is  full  of  beauty.  But  those 
views  of  the  Christian,  can  be  obtain- 
ed only  by  a  change  of  heart.  And 
the  change  from  regarding  an  object  or 
being  as  foolishness  to  regarding  it  as 
full  of  beauty,  must  be  a  radical  and 
a  mighty  change.  (2.)  All  Christians 
have  similar  views  of  the  Saviour.  It 
matters  not  whether  they  were  Jew  or 
Greek;  it  matters  not  whether  they 
were  born  in  a  northern  or  southern 
clime — "  whether  an  Indian  or  an 
African  sun  has  burned  upon  them  ;" 
whether  they  speak  the  same  or  differ- 
ent languages  ;  whether  they  were  born 
amidst  the  same  or  different  denomina- 
tions of  Christians ;  whether  in  the 
same  or  different  countries;  or  whether 
they  are  men  in  the  same  or  different 
Christian  communities,  they  have  the 
same  views  of  the  Saviour.  They  see 
him  to  be  the  power  and  the  wisdom 
of  God.  They  are  united  in  him,  and 
therefore  united  to  each  other;  and 
should  regard  themselves  as  belonging 
to  the  same  family,  and  as  bound  to 
the  same  eternal  home.  (3.)  There  is 
real  efficacy  in  the  plan  of  salvation. 
It  is  a  scheme  of  power.  It  is  adapted 
to  the  end,  and  is  admirably  fitted  to 
accomplish  the  great  effects  which  God 
designs  to  accomplish.  It  is  not  a 
scheme  intended  to  show  its  own  im- 
becility, and  the  need  of  another  and 
an  independent  agent  to  accomplish 
the  work.  All  the  effects  which  the 
Holy  Ghost  produces  on  the  soul,  are 
such,  and  only  such,  as  the  truth  of 
the  gospel  is  adapted  to  produce  in  the 
mind.  The  gospel  is  God's  plan  of 
putting  forth  power  to  save  men.  It 
seizes  upon  great  elements  in  human 
nature ;  and  is  adapted  to  enlist  them 
in  the  service  of  God.  It  is  just  fitttd 
to  man  as  a  being  capable  of  reason- 
ing and  susceptible  of  emotion  ;  as  a 
being  who  may  be  influenced  by  hopo 
and  fear ;  who  may  be  excited  and  im- 
pelled to  duty  by  conscience,  and  who 
may  be  roused  from  a  sUte  of  lethargy 


D.  59.J 


CHAPTER  I. 


25  Because  the  foolishness  of 
God  is  wiser  than  men ;  and  the 


weakness  of 
than  men. 


God    is    stronger 


26  For  ye  see  your  calling, 
brethren,  how  that  not  a  many 


wise   men    after   the   flesh, 

aZeph.3.12.  Jno.7.48. 


not 


and  sin  by  the  prospect  of  eternal  life, 
and  the  apprehension  of  eternal  death. 
As  such  it  should  always  be  preached 
— as  a  system  wise,  and  adapted  to  the 
great  end  in  view — as  a  system  most 
powerful,  and  "  mighty  to  the  pulling 
Jown  of  strong  holds.1' 

25.  Because  the  foolishness  of  God. 
That  which  God  appoints,  requires, 
commands,  does,  &c.,  which  appears  to 
men  to  be  foolish.  The  passage  is  not 
to  be  understood  as  affirming  that  it  is 
really  foolish  or  unwise ;  but  that  it 
appears  so  to  men. — Perhaps  the  apos- 
tle here  refers  to  those  parts  of  the  di- 
vine administration  where  the  wisdom 
of  the  plan  is  not  seen  ;  or  where  the 
reason  of  what  God  does  is  concealed. 
1  Is  wiser  than  men.  Is  better  adapted 
to  accomplish  important  ends,  and  more 
certainly  effectual  than  the  schemes  of 
human  wisdom.  This  is  especially  true 
of  the  plan  of  salvation — a  plan  appa- 
rently foolish  to  the  mass  of  men — yet 
indubitably  accomplishing  more  for  the 
renewing  of  men,  and  for  their  purity 
and  happiness,  than  all  the  schemes  of 
human  contrivance.  They  have  ac- 
complished nothing  towards  men's  sal- 
vation ;  this  accomplishes  every  thing. 
They  have  always  failed ;  this  never 
ails.  1  The  weakness  of  God.  There 
.s  really  no  weakness  in  God,  any  more 
than  there  is  folly.  This  must  mean, 
therefore,  the  things  of  his  appointment 
which  appear  weak  and  insufficient  to 
accomplish  the  end.  Such  are  these 
facts — that  God  should  seek  to  save  the 
world  by  Jesus  of  Nazareth,  who  was 
supposed  unable  to  save  himself  (Matt, 
xxvii.  40 — 43)  ;  and  that  he  should 
expect  to  save  men  by  the  gospel,  by 
its  being  preached  by  men  who  were 
without  learning,  eloquence,  wealth, 
fame,  or  power.  The  instruments  were 
feeble ;  and  men  judged  that  this  was 
owing  to  the  weakness  or  want  of 
the  God  who  appointed  them. 


Tf  Is  stronger  than  men.  Is  able  to 
accomplish  more  than  the  utmost  might 
of  man.  The  feeblest  agency  that  God 
puts  forth — so  feeble  as  to  be  esteemed 
weakness — is  able  to  effect  more  than 
the  utmost  might  of  man.  The  apos- 
tle here  refers  particularly  to  the  work 
of  redemption ;  but  it  is  true  every- 
where. We  may  remark,  (1.)  Thai 
God  often  effects  his  mightiest  plans  by 
that  which  seems  to  men  to  be  weak 
and  even  foolish.  The  most  mighty 
revolutions  arise  often  from  the  slightest 
causes ;  his  most  vast  operations  are 
often  connected  with  very  feeble  means. 
The  revolution  of  empires ;  the  mighty 
effects  of  the  pestilence ;  the  advance- 
ment in  the  sciences,  and  arts,  and  the 
operations  of  nature,  are  often  brought 
about  by  means  apparently  as  little 
fitted  to  accomplish  the  work  as  those 
which  are  employed  in  the  plan  of  re- 
demption. (2.)  God  is  great.  If  his 
feeblest  powers  put  forth,  surpass  the 
mightiest  powers  of  man,  how  great 
must  be  his  might.  If  the  powers  of 
man  who  rears  works  of  art;  who 
levels  mountains  and  elevates  vales , 
if  the  power  which  reared  the  pyra- 
mids, be  as  nothing  when  compared 
with  the  feeblest  putting  forth  of  divine 
power,  how  mighty  must  be  his  arm ! 
How  vast  that  strength  which  made, 
and  which  upholds  the  rolling  worlds  ! 
How  safe  are  his  people  in  his  hand  ! 
And  how  easy  for  him  to  crush  all  his 
foes  in  death  ! 

26.  For  ye.  see.  your  calling.  You 
know  the  general  character  and  condi- 
tion of  those  who  are  Christians  among 
you,  that  they  have  not  been  generally 
taken  from  the  wise,  the  rich,  and  the 
learned,  but  from  humble  life.  The 
design  of  the  apostle  here  is,  to  show 
that  the  gospel  did  not  depend  for  its 
success  on  human  wisdom.  His  argu- 
ment is,  that  in  fact  those  who  were 
blessed  by  it  had  not  been  of  the  ele 


54 


I.  CORINTHIANS. 


many  mighty,  not  many  noble, 
are  called: 


[A.  D.  59 

27  But  God "  hath  chosen  the 
foolish  things  of  the  world,  to 

aPs.8.2.  Matt.11.25. 


vated  ranks  of  life  mainly,  but  that  God 
had  shown  his  power  by  choosing  those 
who  were  ignorant,  and  vicious,  and 
abandoned,  and  by  reforming  and  pu- 
rifying their  lives.  The  verb  "  ye  see" 
(/3A«rm),  is  ambiguous,  and  may  be 
either  in  the  indicative  mood,  as  our 
translators  have  rendered  it,  '  ye  do  see ; 
you  are  well  apprised  of  it,  and  know 
it,'  or  it  may  be  in  the  imperative,  '  see ; 
contemplate  your  condition ;'  but  the 
sense  is  substantially  the  same. —  Your 
calling  (TM  X.MITIV*)  means  '  those  who 
are  called'  (ver.  9)  ;  as  "  the  circum- 
cision" means  those  who  are  circum- 
cised. Rom.  iii.  30.  The  sense  is, 
'  look  upon  the  condition  of  those  who 
are  Christians.'  ^  Not  many  wise 
men.  Not  many  who  are  regarded  as 
wise ;  or  who  are  ranked  with  philoso- 
phers. This  supposes  that  there  were 
some  of  that  description,  though  the 
mass  of  Christians  were  then,  as  now, 
from  more  humble  ranks  of  life.  That 
there  were  some  of  high  rank  and 
wealth  at  Corinth  who  became  Cnris- 
tians,  is  well  known.  Crispus  and 
Sosthenes,  rulers  of  the  synagogue 
there  (Acts  xviii.  8.  17,  comp.  1  Cor. 
i.  1)  ;  Gaius,  a  rich,  hospitable  man 
(Rom.  xvi.  23)  ;  and  Erastus  the  chan- 
cellor of  the  city  of  Corinth  (Rom.  xvi. 
23),  had  been  converted  and  were 
members  of  the  church.  Some  have 
supposed  (Macknighf)  that  this  should 
be  rendered  '  not  many  mighty,  wise, 
&c.  call  you ;  that  is,  God  has  not 
employed  the  wise  and  the  learned  to 
call  you  into  his  kingdom.'  But  the 
sense  in  our  translation  is  evidently  the 
correct  interpretation.  It  is  the  ob- 
vious sense ;  and  it  agrees  with  the  de- 
sign of  the  apostle,  which  was  to  show 
that  God  had  not  consulted  the  wis- 
dom, and  power,  and  wealth  of  men  in 
the  establishment  of  his  church.  So 
the  Syriac  and  the  Vulgate  render  it. 
^  According  to  the  flesh.  According 
to  the  maxim?  and  principles  of  a  sen- 
sual and  wor)  Uy  policy ;  according  to 


the  views  of  men  when  under  the  in- 
fluence of  those  principles  ;  i.  e.  who 
are  unrenewed.  The  flesh  here  stands 
opposed  to  the  spirit ;  the  views  of  the 
men  of  this  world  in  contradistinction 
from  the  wisdom  that  is  from  above. 
1  Not  many  mighty.  Not  many  men 
of  power ;  or  men  sustaining  import- 
ant offices  in  the  state.  Comp.  Rev.  vi. 
15.  The  word  may  refer  to  those  who 
wield  power  of  any  kind,  whether  de- 
rived from  office,  from  rank,  from 
wealth,  &c.  ^  Not  many  noble.  Not 
many  of  illustrious  birth,  or  descended 
from  illustrious  families — \vywiis,  well- 
born.— In  respect  to  each  of  these 
classes,  the  apostle  does  not  say  that 
there  were  no  men  of  wealth,  and 
power,  and  birth,  but  that  the  mass  or 
body  of  Christians  was  not  composed 
of  such.  They  were  made  up  of  those 
who  were  in  humble  life.  There  were 
a  few,  indeed,  of  rank  and  property,  as 
there  are  now  ;  but  then,  as  now,  the 
great  mass  was  composed  of  those  who 
were  from  the  lower  conditions  of  socie- 
ty. The  reason  why  God  had  chosen  his 
people  from  that  rank  is  stated  in  ver. 
29. — The  character  of  many  of  those 
who  composed  the  church  at  Corinth 
before  the  conversion,  is  stated  in  ch. 
vi.  9 — 11,  which  see. 

27.  But  God  hath  chosen.  The  fact 
of  their  being  in  the  church  at  all  was 
the  result  of  his  choice.  It  was  owing 
entirely  to  his  grace.  1  The  foolish 
things.  The  things  esteemed  foolish 
among  men.  The  expression  here  re- 
fers to  those  who  were  destitute  of 
learning,  rank,  wealth,  and  power, 
and  who  were  esteemed  as  fools,  and 
were  despised  by  the  rich  and  the  great. 
t  To  confound.  To  bring  to  shame ; 
or  that  he  might  make  them  ashamed ; 
i.  e.  humble  them  by  showing  them 
how  little  he  regarded  their  wisdom  ; 
and  how  little  their  wisdom  contributed 
to  the  success  of  his  cause.  By  thus 
overlooking  them,  and  bestowing  his 
favours  on  the  humble,  and  the  poor 


.  D.  59.] 


CHAPTER  I. 


35 


confound  the  wise ;  and  God 
hath  chosen  the  weak  things 
of  the  world,  to  confound  the 


by  choosing  his  people  from  the  ranks 
which  they  despised,  and  bestowing 
on  them  the  exalted  privilege  of 
being  called  the  sons  of  God,  he  had 
poured  dishonour  on  the  rich  and  the 
great,  and  overwhelmed  them,  and 
their  schemes  of  wisdom,  with  shame. 
It  is  also  true,  that  those  who  are  re- 
garded as  fools  by  the  wise  men  of  the 
world  are  able  often  to  confound  those 
who  boast  of  their  wisdom ;  and  that 
the  arguments  of  plain  men,  though 
unlearned  except  in  the  school,  of 
Christ;  of  men  of  sound  common 
sense  under  the  influence  of  Christian 
principles,  have  a  force  which  the 
learning  and  talent  of  the  men  of  this 
world  cannot  gainsay  or  resist.  They 
have  truth  on  their  side;  and  truth, 
though  dressed  in  a  humble  garb,  is 
more  mighty  than  error,  though  clothed 
with  the  brilliancy  of  imagination,  the 
pomp  of  declamation,  and  the  cunning 
of  sophistry.  \  And  the  weak  things. 
Those  esteemed  weak  by  the  men  of 
the  world.  1  The.  mighty.  The  great; 
the  noble ;  the  learned. 

28.  And  base  things  of  the  world. 
Those  things  which  by  the  world  are 
esteemed  ignoble.  Literally,  those 
which  are  not  of  noble,  or  illustrious 
birth  (TCI  d^jvi)).  \  Things  which  are 
despised.  Those  which  the  world  re- 
gards as  objects  of  contempt.  Comp. 
Mark  ix.  12.  Luke  xviii.  19.  Acts  iv. 
11.  1  Yea.  The  introduction  of  this 
word  by  the  translators  does  nothing  to 
illustrate  the  sense,  but  rather  enfeebles 
it  The  language  here  is  a  striking  in- 
stance of  Paul's  manner  of  expressing 
himself  with  great  strength.  He  desires 
to  convey  in  the  strongest  terms,  the 
fact,  that  God  had  illustrated  his  plan 
by  choosing  the  objects  of  least  esteem 
among  men.  He  is  willing  to  admit 
all  that  could  be  said  on  this  point. 
He  says,  therefore,  that  he  had  chosen 
the  things  of  ignoble  birth  and  rank — 
the  base  things  of  the  world  ;  but  this 
did  not  fully  express  his  meaning.  He 


things  which  are  mighty  ; 

28  And    base   things   of    the 
world,    and    things    which    are 


had  chosen  objects  of  contempt  among 
men ;  but  this  was  not  strong  enough 
to  express  his  idea.  He  adds,  there- 
fore, that  he  had  chosen  those  things 
which  were  absolutely  nothing,  which 
had  no  existence  ;  which  could  not  be 
supposed  to  influence  him  in  his 
choice.  1  And  things  which  are  not 
(TO.  jut  oWa).  That  which  is  nothing, 
which  is  worthless  ;  which  has  no  ex- 
istence ;  those  things  which  were  be- 
low contempt  itself;  and  which,  in  the 
estimation  of  the  world,  were  passed 
by  as  having  no  existence ;  as  not 
having  sufficient  importance  to  be  es- 
teemed worthy  even  of  the  slight  no- 
tice which  is  implied  in  contempt. 
For  a  man  who  despises  a  thing  must 
at  least  notice  it,  and  esteem  it  worth 
some  attention.  But  the  apostle  here 
speaks  of  things  beneath  even  that 
slight  notice ;  as  completely  and  totally 
disregarded,  as  having  no  existence. 
The  language  here  is  evidently  that  of 
hyperbole  (comp.  Note,  John  xxi.  25). 
It  was  a  figure  of  speech  common  in 
the  East,  and  not  unusual  in  the  sacred 
writings.  Comp.  Isa.  xl.  17. 

All  nations  before  him  are  as  nothing, 
And  they  are  counted  to  him  less  than 
nothing  and  vanity. 

See  also  Rom.  iv.  17,  "God,  who — 
calleth  those  things  which  be  not,  as 
though  they  were."  This  language 
was  strongly  expressive  of  the  estimate 
which  the  Jews  fixed  on  the  Gentiles, 
as  being  a  despised  people,  as  being  in 
fact  no  people ;  a  people  without  laws, 
and  organization,  and  religion,  and  pri- 
vileges. See  Hos.  i.  10 ;  ii.  23.  Rom. 
ix.  25.  1  Pet.  ii.  10.  "  When  a  man 
of  rank  among  the  Hindoos  speaks  of 
low-caste  persons,  of  notorious  profli- 
gates, or  of  those  whom  he  despises, 
he  calls  them  alla-tha-varkal,  i.  e.  those 
who  are  not.  The  term  does  not  refer 
to  life  or  existence,  but  to  a  quality  or 
disposition,  and  is  applied  to  those  who 
are  vile  and  abominable  in  all  things. 
'  My  son,  my  son,  go  not  among  them  - 


I.  CORINTHIANS. 


despised,  hath  God  chosen,  yea, 
and  things  which  are  not,  to 
bring  to  naught  things  that  are  ; 


who  are  not.1  '  Alas !  alas !  those 
people  are  all  alla-tha-varkal.'  When 
wicked  men  prosper,  it  is  said,  '  this  is 
the  time  for  those  who  are  not.'  '  Have 
you  heard  that  those  who  are.  not  are 
now  acting  righteously  1'  Vulgar  and 
indecent  expressions  are  also  called, 
'  words  that  are  not.'  To  address  men 
in  the  phrase  are  not,  is  provoking  be- 
yond measure." — Roberts,  as  quoted  in 
Bush's  Illustrations  of  Scripture.  ^  To 
bring  to  naught.  To  humble  and  sub- 
due. To  show  them  how  vain  and 
impotent  they  were.  ^  Things  that 
are.  Those  who  on  account  of  their 
noble  birth,  high  attainments,  wealth, 
and  rank,  placed  a  high  estimate  on 
themselves  and  despised  others. 

29.  That  no  Jlesh.  That  no  men  ; 
no  class  of  men.  The  word  Jlesh  is  often 
thus  used  to  denote  men.  Matt.  xxiv. 
22.  Luke  iii.  6.  John  xvii.  2.  Acts  ii. 
17.  1  Pet.  i.  24,  &c.  1  Should  glory. 
Should  boast.  Rom.  iii.  27.  1  In  his 
presence.  Before  him.  That  man 
should  really  have  nothing  of  which 
to  boast;  but  that  the  whole  scheme 
should  be  adapted  to  humble  and  sub- 
due him.  On  these  verses  we  may  ob- 
serve, (1.)  That  it  is  to  be  expected 
that  the  great  mass  of  Christian  con- 
verts will  be  found  among  those  who 
are  of  humble  life — and  it  may  be  ob- 
served also,  that  true  virtue  and  ex- 
cellence ;  sincerity  and  amiableness ; 
honesty  and  sincerity,  are  usually  found 
there  also.  (2.)  That  while  the  mass 
of  Christians  are  found  there,  there  are 
also  those  of  noble  birth,  and  rank,  and 
wealth,  who  become  Christians.  The 
aggregate  of  those  who  from  elevated 
ranks  and  distinguished  talents  have 
become  Christians,  has  not  been  small. 
It  is  sufficient  to  refer  to  such  names 
as  Pascal,  and  Bacon,  and  Boyle,  and 
Newton,  and  Locke,  and  Hale,  and 
Wilbe/'force,  to  show  that  religion  can 
command  the  homage  of  the  most  illus- 
trious genius  and  rank.  (3.)  The  rea- 


[  \.  D.  59. 

29  That  •  no     flesh    should 
in  his  presence. 

y« 


30  But   of  him    are 


in 

a  Rom.3.27.         6  2Cor.5.17.  Ejjh.1.3,10. 


sons  why  those  of  rank  and  wealth  do 
not  become  Christians,  are  many  and 
obvious.  (a)  They  are  beset  with 
peculiar  temptations,  (b)  They  are 
usually  satisfied  with  rank  and  wealth, 
and  do  not  feel  their  need  of  a  hope  of 
leaven.  (c)  They  are  surrounded 
ith  objects  which  flatter  their  vanity, 
VvMch  minister  to  their  pride,  and 
wLich  throw  them  into  the  circle  of 
alluring  and  tempting  pleasures,  (rf) 
They  are  drawn  away  from  the  means 
of  grace  and  the  places  of  prayer,  by 
'ashion,  by  business,  by  temptation, 
(e)  There  is  something  about  the  pride 
of  learning  and  philosophy,  which 
usually  makes  those  who  possess  it 
unwilling  to  sit  at  the  feet  of  Christ , 
to  acknowledge  their  dependence  on 
any  power ;  and  to  confess  that  they 
are  poor,  and  needy,  and  blind,  and 
naked  before  God.  (4.)  The  gospel 
is  designed  to  produce  humility,  and  to 
place  all  men  on  a  level  in  regard  to 
salvation.  There  is  no  royal  way  to 
the  favour  of  God.  No  monarch  is 
saved  because  he  is  a  monarch ;  no 
philosopher  because  he  is  a  philo- 
sopher ;  no  rich  man  because  he  is 
rich ;  no  poor  man  because  he  is 
poor.  All  are  placed  on  a  level.  AH 
are  to  be  saved  in  the  same  way.  All 
are  to  become  willing  to  give  the  entire 
glory  to  God.  All  are  to  acknowledgt 
him  as  providing  the  plan,  and  as  fur 
nishing  the  grace  that  is  needful  foi 
salvation.  God's  design  is  to  bring 
down  the  pride  of  man,  and  to  pro- 
duce everywhere  a  willingness  to  ac- 
knowledge him  as  the  fountain  of 
blessings  and  the  God  of  all. 

30.  But  of  him.  That  is,  by  his 
agency  and  power.  It  is  not  by  phi- 
losophy ;  not  from  ourselves  ;  but  by 
his  mercy.  The  apostle  keeps  it.  pro- 
minently in  view,  that  it  was  not  of 
their  philosophy,  wealth,  or  rank  (hat 
they  had  been  raised  to  these  privi- 
leges, but  of  God  as  the  author  f  \rf 


4.D.  59.]  CHAPTER  I. 

Christ   Jesus,   who   of  God   is 
made    unto   us   °  wisdom,    and 

a  Eph.1.17.  Col.2.3. 


righteousness,  *  sanctifi cation,  ' 
and  redemption : d 


b  Isa.45.24.  Jer.23.5,G.  Rom.4.25. 
19.       dEph.1.7. 


cJno.17. 


ye.  Ye  are  what  you  are  by  the  mercy 
of  God.  1  Cor.  xv.  10.  You  owe 
your  hopes  to  him.  The  emphasis  in 
this  verse  is  to  be  placed  on  this  ex- 
pression, "  are  ye."  You  are  Chris- 
tians, not  by  the  agency  of  man,  but 
by  the  agency  of  God.  1  In  Chris* 
Jesus.  Note,  ver.  4.  By  the  me- 
dium, or  through  the  work  of  Christ, 
this  mercy  has  been  conferred  on  you. 
1  Who  of  God.  From  God  (<«ro  d»w). 
Christ  is  given  to  us  by  God,  or  ap- 
pointed by  him  to  be  our  wisdom}  &c. 
God  originated  the  scheme,  and  God 
grave  him  for  this  end.  1  Wisdom. 
That  is,  he  is  to  us  the  source  of  wis- 
dom ;  it  is  by  him  that  we  are  made 
wise.  This  cannot  mean  that  his  wis- 
dom becomes  strictly  and  properly 
ours ;  that  it  is  set  over  to  us,  and 
reckoned  as  our  own,  for  that  is  not 
true.  But  it  niust  mean  simply,  that 
Christians  have  become  truly  wise  by 
the  agency,  the  teaching,  and  the  work 
of  Christ.  Philosophers  had  attempted 
to  become  wise  by  their  own  investiga- 
tions and  inquiries.  But  Christians 
had  become  wise  by  the  work  of 
Christ ;  that  is,  it  had  been  by  his  in- 
structions that  they  had  been  made 
acquainted  with  the  true  character  of 
God ;  with  his  law ;  with  their  own 
condition ;  and  with  the  great  truth 
that  there  was  a  glorious  immortality 
beyond  the  grave.  None  of  these 
truths  had  been  obtained  by  the  inves- 
tigations of  philosophers,  but  by  the 
instructions  of  Christ.  In  like  man- 
ner it  was  that  through  him  they  had 
been  made  practically  wise  unto  salva- 
tion. Comp.  Col.  ii.  3,  "  In  whom  are 
hid  all  the  treasures  of  wisdom  and 
knowledge."  He  is  the  great  agent  by 
which  we  become  truly  wise.  Christ 
is  often  represented  as  eminently  wise, 
and  as  the  source  of  all  true  wisdom  to 
his  people.  Isa.  xi.  1.  Matt.  xiii.  54. 
Luke  ii.  40.  52.  1  Cor.  i  24 ;  iv.  10. 
"  Ye  are  wise  in  Christ."  Many  com- 


mentators have  supposed  that  the  beau- 
tiful description  of  wisdom,  in  Prov.  viii. 
is  applicable  to  the  Messiah.  Christ 
may  be  said  to  be  made  wisdom  to  us, 
or  to  communicate  wisdom,  (1.)  Be- 
cause he  has  in  his  own  ministry  in- 
structed us  in  the  true  knowledge  of 
God,  and  of  those  great  truths  which 
pertain  to  our  salvation.  (2.)  Because 
he  has  by  his  word  and  spirit  led  us  to 
see  our  true  situation,  and  made  us 
"wise  unto  salvation."  He  has  turned  us 
from  the  ways  of  folly,  and  inclined  us 
to  walk  in  the  path  of  true  wisdom. 
(3.)  Because  he  is  to  his  people  now 
the  source  of  wisdom.  He  enlightens 
their  mind  in  the  time  of  perplexity ; 
guides  them  in  the  way  of  truth  ;  and 
leads  them  in  the  path  of  real  know- 
ledge. It  often  happens  that  obscure 
and  ignorant  men,  who  have  been 
taught  in  the  school  of  Christ,  have 
more  true  and  real  knowledge  of  that 
which  concerns  their  welfare,  and  evince 
more  real  practical  wisdom,  than  can 
be  learned  in  all  the  schools  of  philoso- 
phy and  learning  on  the  earth.  It  is 
wise  for  a  sinful  and  dying  creature  to 
prepare  for  eternity.  But  none  but 
those  who  are  instructed  by  the  Son  of 
God,  become  thus  wise,  f  And  right- 
eousness. By  whom  we  become  right 
eous  in  the  sight  of  God.  This  decla- 
tion  simply  affirms  that  we  become 
righteous  through  him,  as  it  is  affirmed 
that  we  become  wise,  sanctified,  and 
redeemed  through  him.  But  neither 
of  the  expressions  determine  any 
thing  as  to  the  mode  by  which  it  is 
done.  The  leading  idea  of  the  apostle, 
which  should  never  be  lost  sight  of,  is 
that  the  Greeks  by  their  philosophy  did 
not  become  truly  wise,  righteous,  sanc- 
tified, and  redeemed ;  but  that  this  was 
accomplished  through  Jesus  Christ. 
But  in  what  way  this  was  done,  or  by 
what  process  or  mode,  is  not  here 
stated ;  and  it  should  be  no  more 
assumed  from  this  text  that  we  became 


3R 


1.  CORINTHIANS. 


[A.  D.  59 


righteous  by  the  imputation  of  Christ's 
righteousness,  than  it  should  be  that  we 
became  wise  by  the  imputation  of  his 
wisdom,  and  sanctified  by  the  imputa- 
tion of  his  holiness.  If  this  passage 
would  prove  one  of  these  points,  it 
would  prove  all.  But  as  it  is  absurd 
to  say  that  we  became  wise  by  the  im- 
putation of  the  personal  wisdom  of 
Christ,  so  this  passage  should  not  be 
brought  to  prove  that  we  became  right- 
eous by  the  imputation  of  his  righteous- 
ness. Whatever  may  be  the  truth  of 
that  doctrine,  this  passage  does  not 
prove  it.  By  turning  to  other  parts  of 
the  New  Testament  to  learn  in  what 
way  we  are  made  righteous  through 
Christ,  or  in  what  way  he  is  made  unto  us 
righteousness;  we  learn  that  it  is  in  two 
modes,  (1.)  Because  it  is  by  his  merits 
alone  that  our  sins  are  pardoned,  and 
we  are  justified,  and  treated  as  right- 
eous (see  Note,  Rom.  iii.  26,  27);  and 
(2.)  Because  by  his  influence,  and 
work,  and  spirit,  and  truth,  we  are  made 
personally  holy  in  the  sight  of  God. 
The  former  is  doubtless  the  thing  in- 
tended here,  as  sanctification  is  specified 
after.  The  apostle  here  refers  simply 
to  the  fact,  without  specifying  the 
mode  in  which  it  is  done.  That  is  to 
be  learned  from  other  parts  of  the  New 
Testament.  Comp.  Note,  Rom.  iv.  25. 
The  doctrine  of  justification  is,  that 
God  regards  and  treats  those  as  right- 
eous who  believe  on  his  Son,  and  who 
are  pardoned  on  account  of  what  he 
has  done  and  suffered.  The  several 
steps  in  the  process  may  be  thus  stated. 
(1.)  The  sinner  is  by  nature  exposed 
to  the  wrath  of  God.  He  is  lost  and 
ruined.  He  has  no  merit  of  his  own. 
He  has  violated  a  holy  law,  and  that 
law  condemns  him,  and  he  has  no 
power  to  make  an  atonement  or  repa- 
ration. He  can  never  be  pronounced 
a  just  man  on  his  own  merits.  He  can 
never  vindicate  his  conduct,  as  a  man 
can  do  in  a  court  of  justice  where  he  is 
unjustly  accused,  and  so  be  pronounced 
just.  (2.)  Jesus  Christ  has  taken  the 
sinner's  place,  and  died  in  his  stead. 
He  \.  \s  honoured  a  broken  law ;  he 
has  rendered  it  consistent  for  God  to 


pardon.  By  his  dreadful  sufferings, 
endured  in  the  sinner's  place,  God 
has  shown  his  hatred  of  sin,  and  his 
willingness  to  forgive.  His  truth  will 
be  vindicated,  and  his  law  honoured, 
j  and  his  government  secured,  if  now 
he  shall  pardon  the  offender  when 
penitent.  As  he  endured  these  sorrows 
for  others,  and  not  for  himself,  they  can 
be  so  reckoned,  and  are  so  judged  by 
God.  All  the  benefits  or  results  of 
that  atonement,  therefore,  as  it  was 
made  for  others,  can  be  applied  to 
them,  and  all  the  advantage  of  such 
substitution  in  their  place,  can  be  made 
over  to  them,  as  really  as  when  a  man 
pays  a  note  of  hand  for  a  friend  ;  01 
when  he  pays  for  another  a  ransom 
The  price  is  reckoned  as  paid  for  them, 
and  the  benefits  flow  to  the  debtor  and 
the  captive.  It  is  not  reckoned  that 
they  paid  it,  for  that  is  not  true ;  but 
that  it  was  done  for  them,  and  the 
benefit  may  be  theirs,  which  is  true.  (3.) 
God  has  been  pleased  to  promise  that 
these  benefits  may  be  conferred  on  him 
who  believes  in  the  Saviour.  The 
sinner  is  united  by  faith  to  the  Lord 
Jesus,  and  is  so  adjudged,  or  reckoned. 
God  esteems  or  judges  him  to  be  a 
believer  according  to  the  promise. 
And  so  believing,  and  so  repenting,  he 
deems  it  consistent  to  pardon  and  justi- 
fy him  who  is  so  united  to  his  Son  by 
faith.  He  is  justified,  not  by  the  act 
of  faith  ;  not  by  any  merits  of  his  own, 
but  by  the  merits  of  Christ.  He  has 
no  other  ground,  and  no  other  hope. 
Thus  he  is  in  fact  a  pardoned  and 
justified  man  ;  and  God  so  reckons  and 
judges.  God's  law  is  honoured,  and 
the  sinner  is  pardoned  and  saved  ;  and 
it  is  now  as  consistent  for  God  to  treat 
him  as  a  righteous  man,  as  it  would  be 
if  he  had  never  sinned — since  there  is 
as  high  honour  shown  to  the  law  of 
God,  as  there  would  have  been  had  he 
been  personally  obedient,  or  had  he 
personally  suffered  its  penalty.  And 
as,  through  the  death  of  Christ,  the 
same  results  are  secured  in  upholding 
God's  moral  government  as  would  be 
by  his  condemnation,  it  is  consistent  and 
proper  for  God  to  forgive  him  and  treat 


A.  D.  59.]  CHAPTER  i. 

31   That,   according  as    it   is 

a  Jer .9.23,21. 


written,  d  He  that  glorieth 
him  glory  in  the  Lord. 


39 

,  let 


him  as  a  righteous  man  ;  and  to  do  so 
accords  with  the  infinite  benevolence 
of  his  heart  •[  And  sanctijication. 
By  him  we  are  sanctified-  or  made  holy. 
This  does  not  mean,  evidently,  that  his 
personal  holiness  is  reckoned  to  us,  but 
that  by  his  work  applied  to  our  hearts, 
we  become  personally  sanctified  or 
holy.  Comp.  Eph.  iv.  24.  This  is 
done  by  the  agency  of  his  spirit  apply- 
ing truth  to  the  mind  (John  xvii.  19), 
by  the  aid  which  he  furnishes  in  trials, 
temptations,  and  conflicts,  and  by  the 
influence  of  hope  in  sustaining,  elevat- 
ing and  purifying  the  soul.  All  the 
truth  that  is  employed  to  sanctify,  was 
taught  primarily  by  him ;  and  all  the 
means  that  may  be  used  are  the  pur- 
chase of  his  death,  and  are  under  his  } 
direction ;  and  the  Spirit  by  whose  j 
agency  Christians  are  sanctified,  was 
sent  into  the  world  by  him,  and  in  an-  | 
swer  to  his  prayers.  John  xiv.  16;  xv.  26. 
t  And  redemption  (dTcAVT§a>r/f).  For  i 
the  meaning  of  this  word,  see  Note, 
Rom.  iii.  24.  Here  it  is  evidently  used 
in  a  larger  sense  than  it  is  commonly 
in  the  New  Testament.  The  things 
which  are  specified  above,  "justifica- 
tion and  sanctification,"  are  a  part  of 
the  work  of  redemption.  Probably  the 
word  is  used  here  in  a  wide  sense, 
as  denoting  the  whole  group,  or  class 
of  influences  by  which  we  are 
brought  at  last  to  heaven  ;  so  that  the 
apostle  refers  not  only  to  his  atonement, 
but  to  the  work  by  which  we  are  in 
fact  redeemed  from  death,  and  made 
happy  in  heaven.  Thus  in  Rom.  viii. 
23,  the  word  is  applied  to  the  resur- 
rection, "  the  redemption  of  the  body." 
The  sense  is,  '  it  is  by  Christ  that  we 
are  redeemed  ;  by  him  that  an  atone- 
ment is  made  ;  by  him  that  we  are  par- 
doned ;  by  him  that  we  are  delivered 
from  the  dominion  of  sin,  and  the 
power  of  our  enemies;  and  by  him 
that  we  shall  be  rescued  from  the 
grave,  and  raised  up  to  everlasting 
life.'  Thus  the  whole  work  depends 


on  him ;  and  no  part  of  it  is  to  bo 
ascribed  to  the  philosophy,  the  talent, 
or  the  wisdom  of  men.  He  does  not 
merely  aid  us ;  he  does  not  complete 
that  which  is  imperfect ;  he  does  not 
come  in  to  do  a  part  of  the  work,  or  to 
supply  our  defects  ;  but  it  is  all  to  be 
traced  to  him.  See  Col.  ii.  10,  "And 
ye  are  complete  in  him." 

31.  As  it  is  written.  This  is  evi- 
dently a  quotation  made  from  Jer.  ix. 
23,  24.  It  is  not  made  literally ;  but 
the  apostle  has  condensed  the  sense  of 
the  prophet  into  a  few  words,  and  has 
retained  essentially  his  idea,  f  He 
that  glorieth.  He  that  boasts  or  ex- 
ults. Tf  In  the  Lord.  Not  ascribing 
his  salvation  to  human  abilities,  or 
learning,  or  rank,  but  entirely  to  God. 
And  from  this  we  see,  (1.)  That  the 
design  of  the  plan  of  salvation  is  to 
exalt  God  in  view  of  the  mind.  (2.) 
That  the  design  is  to  make  us  humble ; 
and  this  is  the  design  also  of  all  his 
works  no  less  than  of  the  plan  of  sal- 
vation. All  just  views  of  the  creation 
tend  to  produce  true  humility.  (3.)  It  is 
an  evidence  of  piety  when  we  are  thus 
disposed  to  exalt  God,  and  to  be  hum- 
ble. It  shows  that  the  heart  is  changed ; 
and  that  we  are  truly  disposed  to 
honour  him.  (4.)  We  may  rejoice  in 
God.  We  have  no  strength,  and  no 
righteousness  of  which  to  boast;  but 
we  may  rejoice  in  him.  He  is  full  of 
goodness  and  mercy.  He  is  able  to 
save  us.  He  can  redeem  us  out  of  the 
hand  of  all  our  enemies.  And  when 
we  are  conscious  that  we  are  poor,  and 
feeble,  and  helpless ;  when  oppressed 
with  a  sense  of  sin,  we  may  rejoice  in 
him  as  our  God  ;  and  exult  in  him  as 
our  Saviour  and  Redeemer.  True  piety 
will  delight  to  come  and  lay  evpry 
thing  at  his  feet;  and  whatever  may 
be  our  rank,  or  talent,  or  learning,  wo 
shall  rejoice  to  come  with  the  temper 
of  the  humblest  child  of  poverty,  and 
sorrow,  and  want,  and  to  say,  "  not 
unto  us,  not  unto  us,  but  unto  thy 


40 


I.  CORINTHIANS. 


[A.  D.  59 


CHAPTER  II. 

AND  I,  brethren,  when  I  came 
to  you,  came  not  °  with  ex- 

a  ver.4,13. 

name  give  glory  for  thy  mercy,  and  for 
thy  truth's  sake."  Ps.  cxv.  1. 

" Not  to  our  names,  thou  only  just  and  true, 
Not  to  our  worthless  names  is  glory  due  ; 
Thy  power  and  grace,  thy  truth  and  justice 

claim 

Immortal  honours  to  thy  sovereign  name." 
Watts. 

CHAPTER  II. 

THK  design  of  this  chapter  is  the 
same  as  the  concluding  part  of  ch.  i. 
(ver.  17 — 31),  to  show  that  the  gospel 
does  not  depend  for  its  success  on  hu- 
man wisdom,  or  the  philosophy  of  men. 
This  position  the  apostle  further  con- 
firms, (1.)  ver.  1 — 5,  By  a  reference  to 
his  own  example,  as  having  been  suc- 
cessful among  them,  and  yet  not  en- 
dowed with  the  graces  of  elocution,  or 
by  a  commanding  address;  yet  (2.) 
Lest  it  should  be  thought  that  the  gos- 
pel was  real  folly,  and  should  be  con- 
temned, he  shows  in  the  remainder  of 
the  chapter  (ver.  6 — 16),  that  it  con- 
tained true  wisdom  ;  that  it  was  a  pro- 
found scheme — rejected,  indeed,  by  the 
men  of  the  world,  but  seen  to  be  wise 
by  those  who  were  made  acquainted 
with  its  real  nature  and  value,  ver. 
5—16. 

The  first  division  of  the  chapter 
(ver.  1 — 5),  is  a  continuation  of  the 
argument  to  show  that  the  success  of 
the  gospel  does  not  depend  on  human 
wisdom  or  philosophy.  This  he  proves, 
(1.)  By  the  fact  that  when  he  was 
among  them,  though  his  preaching  was 
attended  with  success,  yet  he  did  not 
come  with  the  attractions  of  human 
eloquence,  ver.  1.  (2.)  This  was  in 
accordance  with  his  purpose,  not  de- 
signing to  attempt  any  thing  like  that, 
but  having  another  object,  ver.  2.  (3.) 
In  fact  he  had  not  evinced  that,  but  the 
contrary,  ver.  3,  4.  (4.)  His  design 
was  that  their  conversion  should  not 
appear  to  h.*ve  been  wrought  by  hu- 
man wisdom  or  eloquence,  but  to  have 


cellency  of  speech  or  of  wisdom, 
declaring  unto  you  the  testimony 
of  God. 

2  For   I    determined   not    to 


been    manifestly   the    work    of   God. 
ver.  5. 

1.  And  /,  brethren.    Keeping  up  the 
tender  and  affectionate  style  of  address. 
Tf  When  I  came  unto  you.     When  I 
came  at  first   to  preach  the  gospel  at 
Corinth.    Acts  xviii.  1,  &c.     ^    Came 
not  with  excellency  of  speech.     Came 
not  with   graceful  and   attractive   elo- 
quence.    The   apostle   here    evidently 
alludes  to  that  nice  and  studied  choice 
of  language;  to  those  gracefully  formed 
sentences,  and  to  that  skill  of  arrange- 
ment in  discourse  and  argument  which 
was  so  much  an  object  of  regard  with 
the  Greek  rhetoricians.     It  is  probabk 
that  Paul  was  never  much  distinguish 
ed  for  these  (comp.  2  Cor.  x.  10),  and 
it  is  certain  he  never  made    them  an 
object  of  intense  study  and  solicitude. 
Comp.  ver.  4.   13.     f    Or  of  wisdom. 
Of  the  wisdom  of  this  world ;  of  that 
kind  of  wisdom  which  was  sought  and 
cultivated  in  Greece.     ^  The  testimony 
of  God.    The   testimony  or  the   wit- 
nessing which  God  has  borne  to  the 
gospel  of  Christ  by  miracles,  and  by  at- 
tending it   everywhere   with    his   pre- 
sence   and    blessing.     In   ver.    6,   the 
gospel   is   called    "  the    testimony   of 
Christ ;"  and  here  it  may  either  mean 
the  witness  which  the  gospel  bears  to 
the  true  character  and  plans  of  God  • 
or  the  witnessing  which  God  had  borne 
to  the  gospel    by  miracles,  &c.     Tho 
gospel  contains  the  testimony  of  God 
in   regard   to  his   own   character  and 
plans ;  especially  in  regard  to  the  great 
plan    of    redemption    through    Jesus 
Christ.     Several  MSS.  instead  of  "  tes- 
timony of  God,"  here  read  "  the  mys- 
tery of  God."     This  would  accord  well 
with  the  scope  of  the  argument;  but 
the  present  reading  is  probably  the  cor- 
rect one.     See  Mill.     The  Syriac  ver- 
sion has  also  mystery. 

2.  For  I  determined.     I  made  a  re- 


A.D.  59. 


CHAPTER  II. 


Know  any  thing  among  you,  save 


solution.  This  was  my  fixed,  deliberate 
purpose  when  I  came  there.  It  was 
not  a  matter  of  accident,  or  chance, 
that  I  made  Christ  my  great  and  con- 
stant theme,  but  it  was  my  deliberate 
purpose.  It  is  to  be  recollected  that 
Paul  made  this  resolution,  knowing  the 
peculiar  fondness  of  the  Greeks  for 
subtle  disquisitions,  and  for  graceful  and 
finished  elocution  ;  that  he  formed  it 
when  his  own  mind,  as  we  may  judge 
from  his  writings,  was  strongly  inclined 
by  nature  to  an  abstruse  and  metaphy- 
sical kind  of  discussion,  which  could 
not  have  failed  to  attract  the  attention 
01'  the  acute  and  subtle  reasoners  of 
Greece  ;  and  that  he  made  it  when  he 
must  have  been  fully  aware  that  the 
theme  which  he  had  chosen  to  dwell 
upon  would  be  certain  to  excite  deri- 
sion and  contempt.  Yet  he  formed, 
and  adhered  to  this  resolution,  though 
it.  might  expose  him  to  contempt ;  and 
though  they  might  reject  and  despise 
his  message,  t  Not  to  know.  The 
word  know  here  (elJiVM)  is  used  pro- 
bably in  the  sense  of  attend  to,  be  en- 
gaged in,  or  regard.  I  resolved  not  to 
give  my  time  and  attention  while 
among  you  to  the  laws  and  traditions 
of  the  Jews ;  to  your  orators,  philoso- 
phers, and  poets;  to  the  beauty  of 
your  architecture  or  statuary  ;  to  a 
contemplation  of  your  customs  and 
laws,  but  to  attend  to  this  only — 
making  known  the  cross  of  Christ. 
The  word  (a/a>)  to  know,  is  sometimes 
thus  used.  Paul  says  that  he  designed 
that  this  should  be  the  only  thing  on 
which  his  mind  should  be  fixed ;  the 
only  object  of  his  attention  ;  the  only 
object  on  which  he  there  sought  that 
knowledge  should  be  diffused.  Dod- 
dridge  renders  it  "  appear  to  know." 
^  Any  thing  among  you.  Any  thing 
while  I  was  with  you.  Or,  any  thing 
that  may  exist  among  you,  and  that 
may  be  objects  of  interest  to  you.  I 
resolved  to  know  nothing  of  it,  what- 
ever it  might  be.  The  former  is,  pro- 
bably, the  correct  interpretation, 


'Jesus  Christ,  and  him  crucified. 

a  Gal.6.14. 


Jesus  Christ.  Except  Jesus  Christ 
This  is  the  only  thing  of  which  I  pur- 
posed to  have  any  knowledge  among 
you.  t  And  him  crucified.  Or,  'even 
(x.'j.t}  him  that  was  crucified.'  He  re- 
solved not  only  to  make  the  Messiah  the 
grand  object  of  his  knowledge  and  at 
tention  there,  but  EVEN  a  crucified  Mes 
siah  ;  to  maintain  the  doctrine  that  the 
Messiah  was  to  be  crucified  for  the  sins 
of  the  world ;  and  that  he  who  had 
been  crucified  was  in  fact  the  Messiah. 
See  Note,  ch.  i.  23.  We  may  remark 
here,  (1.)  That  this  should  be  the  re- 
solution of  every  minister  of  the  gos- 
pel. This  is  his  business.  It  is  not 
to  be  a  politician  ;  not  to  engage  in  the 
strifes  and  controversies  of  men ;  it  is 
not  to  be  a  good  farmei,  or  scholar 
merely  ;  not  to  mingle  with  his  people 
in  festive  circles  and  enjoyments ;  not 
to  be  a  man  of  taste  and  philosophy, 
and  distinguished  mainly  for  refinement 
of  manners ;  not  to  be  a  profound  phi- 
losopher or  metaphysician,  but  to  make 
Christ  crucified  the  grand  object  of  his 
attention,  and  seek  always  and  every- 
where to  make  him  known.  (2.)  He 
is  not  to  be  ashamed  anywhere  of  the 
humbling  doctrine  that  Christ  was  cru- 
cified. In  this  he  is  to  glory.  Though 
the  world  may  ridicule  ;  though  philo- 
sophers may  sneer;  though  the  rich 
and  the  gay  may  deride  it,  yet  this  is 
to  be  the  grand  object  of  interest  to 
him,  and  at  no  time,  and  in  no  society 
is  he  to  be  ashamed  of  it.  (3.)  It 
matters  not  what  are  the  amusements 
of  society  around  him ;  what  fields  of 
science,  of  gain,  or  ambition,  are  open 
before  him,  the  minister  of  Christ  is  to 
know  Christ  and  him  crucified  alone, 
If  he  cultivates  science,  it  is  to  be  that 
he  may  the  more  successfully  explain 
and  vindicate  the  gospel.  If  he  be- 
comes in  any  manner  familiar  with  the 
works  of  art,  and  of  taste,  it  is  that 
he  may  more  successfully  show  to  those 
who  cultivate  them,  the  superior  beaut) 
and  excellency  of  the  cross.  If  he 
studies  the  plans  and  tUe  employments 


I.  CORINTHIANS. 


fA.  D.  59. 


3  A  r  1   I    was    with    you    in 


weakness,   and  in  fear,  and 
much  trembling. 


in 


r  f  men,  it  is  that  he  may  more  success- 
fully meet  them  in  those  plans,  and 
more  successfully  speak  to  them  of  the 
great  plan  of  redemption.  (4.)  The 
preaching  of  the  cross  is  the  only  kind 
of  preaching  that  will  be  attended  with 
success.  Thar  which  has  in  it  much 
respecting  the  divine  mission,  the  dig- 
nity, the  works,  the  doctrines,  the  per- 
son, and  the  atonement  of  Christ,  will 
DC  successful.  So  it  was  in  the  time 
of  the  apostles ;  so  it  was  in  the  refor- 
mation; so  it  was  in  the  Moravian 
missions  ;  so  it  has  been  in  all  revivals 
of  religion.  There  is  a  power  about 
that  kind  of  preaching  which  philo- 
sophy and  human  reason  have  not. 
"  Christ  is  God's  great  ordinance"  for 
the  salvation  of  the  world ;  and  we 
meet  the  crimes  and  alleviate  the  woes 
of  the  world,  just  in  proportion  as  we 
hold  the  cross  up  as  appointed  to  over- 
come the  one,  and  to  pour  tne  balm  of 
consolation  into  the  other. 

3.  And  I  was  with  you  Paul  con- 
tinued there  at  least  a  year  and  six 
months.  Acts  xviii.  11.  ^  In  weakness. 
In  conscious  feebleness  ;  diffident  of  my 
own  powers,  and  not  trusting  to  my 
own  strength.  ^  And  in  fear,  and  in 
much  trembling.  Paul  was  sensible 
that  he  had  many  enemies  to  encoun- 
ter (Acts  xviii.  6.)  :  and  he  was  sensi- 
ble of  his  own  natural  disadvantages 
as  a  public  speaker.  2  Cor.  x.  10.  He 
knew  too,  how  much  the  Greeks  valued 
a  manly  and  elegant  species  of  oratory ; 
and  he,  therefore,  delivered  his  message 
with  deep  and  anxious  solicitude  as  to 
the  success.  It  was  at  this  time,  and 
in  view  of  these  circumstances,  that 
the  Lord  spoke  to  him  by  night  in  a 
vision,  and  said,  "  be  not  afraid,  but 
speak,  and  hold  not  thy  peace ;  for  I 
am  with  thee,  and  no  man  shall  set  on 
ihee  to  hurt  thee ;  for  I  have  much 
people  in  this  city."  Acts  xviii.  9,  10. 
If  Paul  was  conscious  of  weakness, 
well  may  other  ministers  be :  and  if 


4  And    my    speech   and    my 
preaching  was   not   with    1  en- 

*  or,  persuasible. 


Paul  sometimes  trembled  in  deep  soli- 
citude about  the  result  of  his  message, 
well  may  other  ministers  tremble  also. 
It  was  in  such  circumstances,  and  with 
such  feelings,  that  the  Lord  met  him  to 
encourage  him. — And  it  is  when  other 
ministers  feel  thus,  that  the  promises 
of  the  gospel  are  inestimably  precious. 
We  may  add,  that  it  is  then,  and  then 
only,  that  they  are  successful.  Not- 
withstanding all  Paul's  fears,  he  was 
successful  there.  And  it  is  commonly, 
perhaps  always,  when  ministers  go  to 
their  work  conscious  of  their  own 
weakness;  burdened  with  the  weight 
of  their  message ;  diffident  of  their 
own  powers ;  and  deeply  solicitous 
about  the  result  of  their  labours,  that 
God  sends  down  his  Spirit,  and  con- 
verts sinners  to  God.  The  most  suc- 
cessful ministers  have  been  men  who 
have  evinced  most  of  this  feeling  ;  and 
most  of  the  revivals  of  religion  have 
commenced,  and  continued,  just  as 
ministers  have  preached,  conscious  of 
their  own  feebleness,  distrusting  their 
own  powers,  and  looking  to  God  for 
aid  and  strength. 

4.  And  my  speech.  The  word 
speech  here — if  it  is  to  be  distinguished 
from  preaching — refers,  perhaps,  to  his 
more  private  reasonings ;  his  preaching 
to  his  public  discourses.  ^  Not  with 
enticing  words.  Not  with  the  per- 
suasive reasonings  (Trv&bis  XO'^-OK)  of 
the  wisdom  of  men.  Not  with  that 
kind  of  oratory  that  was  adapted  to 
captivate  and  charm  ;  and  which  the 
Greeks  so  much  esteemed,  t  But  in 
demonstration.  In  the  showing  (aTro- 
J«£a)  ;  or  in  the  testimony  or  evidence 
which  the  spirit  produced.  The  mean- 
ing is,  that  the  spirit  furnished  the  evi- 
dence of  the  divine  origin  of  the  reli 
gion  which  he  preached,  and  that  it 
did  not  depend  for  its  proof  on  his  own 
reasonings  or  eloquence.  The  proof, 
the  demonstration  which  the  spirit  fur- 
nished was,  undoubtedly,  the  miracles 


A.D.  59.] 

tidin    words  of 


CHAPTER  II. 


man's  wisdom, 
but  in  demonstration  b  of  the 
Spirit  and  of  power  : 

aiIPet.1.16.        b  lThess.1.5. 


5  That  your  faith  should  not 
1  stand  in  the  wisdom  of  men 
but  in  the  power  of  God. 


which  were  wrought;  the  gift  of 
tongues ;  and  the  remarkable  conver- 
sions which  attended  the  gospel. — The 
word  Spirit  here  refers,  doubtless,  to 
.he  Holy  Spirit ;  and  Paul  says  that 
this  Spirit  had  furnished  demonstration 
of  the  divine  origin  and  nature  of  the 
gospel.  This  had  been  by  the  gift  of 
tongues  (ch.  i.  5 — 7.  Comp.  ch.  xiv.), 
and  by  the  effects  of  his  agency  in  re- 
newing and  sanctifying  the  heart. 
t  And  of  power.  That  is,  of  the 
power  of  God  (ver.  5)  ;  the  divine 
power  and  efficacy  which  attended  the 
preaching  of  the  gospel  there.  Cornp. 
1  Thess.  i.  5.— The  effect  of  the  gospel 
is  the  evidence  to  which  the  apostle 
appeals  for  its  truth.  That  effect  was 
seen,  (1.)  in  the  conversion  of  sinners 
to  God  of  all  classes,  ages,  and  condi- 
tions, when  all  human  means  of  re- 
forming them  was  vain.  (2.)  In  its 
giving  them  peace,  joy,  and  happiness ; 
and  in  its  transforming  their  lives.  (3.) 
In  making  them  different  men — in 
making  the  drunkard  sober ;  the  thief 
honest ;  the  licentious  pure ;  the  pro- 
fane reverent ;  the  indolent  industri- 
ous ;  the  harsh  and  unkind,  gentle  and 
Kind  ;  and  the  wretched  happy.  (4.) 
In  its  diffusing  a  mild  and  pure  influ- 
ence over  the  laws  and  customs  of  so- 
ciety ;  and  in  promoting  human  hap- 
piness everywhere. — And  in  regard  to 
this  evidence  to  which  the  apostle  ap- 
peals, we  may  observe,  (1.)  That  is  a 
kind  of  evidence  which  any  one  may 
examine,  and  which  no  one  can  deny. 
It  does  not  need  laboured,  abstruse  ar- 
gumentation, but  it  is  everywhere  in 
society .  Every  man  has  witnessed  the 
effects  of  the  gospel  in  reforming  the 
vicious,  and  no  one  can  deny  that  it 
has  this  power.  (2.)  It  is  a  mighty 
display  of  the  power  of  God.  There 
is  no  more  striking  exhibition  of  his 
power  over  mind  than  in  a  revival  of 
religion.  There  is  nowhere  more  ma- 


nifest demonstration  of  his  presence 
than  when,  in  such  a  revival,  the  proud 
are  humbled,  the  profane  are  awed,  the 
blasphemer  is  silenced,  and  the  profli- 
gate, the  abandoned,  and  the  moral — are 
converted  unto  God,  and  are  led  as  lost 
sinners  to  the  same  cross,  and  find  the 
same  peace.  (3.)  The  gospel  has  thus 
evidenced  from  age  to  age  that  it  is 
from  God.  Every  converted  sinner 
furnishes  such  a  demonstration ;  and 
every  instance  where  it  produces  peace, 
hope,  joy,  shows  that  it  is  from  heaven. 

5.  That  your  faith.  That  is,  that 
your  belief  of  the  divine  origin  of  the 
Christian  religion.  ^  Should  not 
stand.  Greek,  «  should  not  be  ,•'  that 
is,  should  not  rest  upon  this  ;  or  be  sus« 
tained  by  this.  God  intended  to  furnish 
you  a  firm  and  solid  demonstration  that 
the  religion  which  you  embraced  was 
from  him  ;  and  this  could  not  be  if 
its  preaching  had  been  attended  with 
the  graces  of  eloquence,  or  the  abstrac- 
tions of  refined  metaphysical  reasoning. 
It  would  then  appear  to  rest  on  human 
wisdom,  If  In  the.  power  of  God.  In 
the  evidence  of  divine  power  accom- 
panying the  preaching  of  the  gospel. 
The  power  of  God  would  attend  the 
exhibition  of  truth  everywhere ;  and 
would  be  a  demonstration  that  would 

irresistible  that  the  religion  was  not 
originated  by  man,  but  was  from  heaven. 
That  power  was  seen  in  changing  the 
leart ;  in  overcoming  the  strong  propen- 
sities of  our  nature  to  sin  ;  in  subduing 
;he  soul ;  and  making  the  sinner  a  new 
creature  in  Christ  Jesus.  Every  Chris- 
ian  has  thus,  in  his  own  experience, 
"urnished  demonstration  that  the  religion 
which  he  loves  is  from  God,  and  not 
from  man.  Man  could  not  subdue  these 
sins  ;  and  man  could  not  so  entirely 
transform  the  soul.  And  although  the 
unlearned  Christian  may  not  be  able  to 
investigate  all  the  evidences  of  religion  ; 
although  he  cannot  meet  all  the  objeo 


44 


1.  CORINTHIANS. 


6  Howbeit  we  speak  wisdom 
among  them  a  that  are  perfect : 


a  Fhil.3.1* 


tions  of  cunning  and  subtle  infidels, 
although  he  may  be  greatly  perplexed 
and  embarrassed  by  them,  yet  he  may 
have  the  fullest  proof  that  he  loves 
God,  that  he  is  different  from  what  he 
once  was ;  and  that  all  this  has  been 
accomplished  by  the  religion  of.  the 
cross.  The  blind  man  that  was  made 
to  see  by  the  Saviour  (John  x.),  might 
have  been  wholly  unable  to  tell  how 
his  eyes  were  opened,  and  unable 
to  meet  all  the  cavils  of  those  who 
might  doubt  it,  or  all  the  subtle  and 
cunning  objections  of  physiologists,  but 
of  one  thing  he  certainly  could  not 
doubt,  that  "  whereas  he  was  blind,  he 
then  saw."  John  x.  25.  A  man  may 
have  no  doubt  that  the  sun  shines,  that 
the  wind  blows,  that  the  tides  rise,  that 
the  blood  flows  in  his  veins,  that  the 
flowers  bloom,  and  that  this  could  not 
be  except  it  was  from  God,  while  he 
may  have  no  power  to  explain  these 
facts  ;  and  no  power  to  meet  the  objec- 
tions and  cavils  of  those  who  might 
choose  to  embarrass  him.  So  men  may 
know  that  their  hearts  are  changed ; 
and  it  is  on  this  ground  that  no  small 
part  of  the  Christian  world,  as  in  every 
tiling  else,  depend  for  the  most  satis- 
factory evidence  of  their  religion.  On 
this  ground  humble  and  unlearned 
Christians  have  been  often  willing  to  go 
to  the  stake  as  martyrs — just  as  a 
humble  and  unlearned  patriot  is  will- 
ing to  die  for  his  country.  He  loves 
it ;  and  he  is  willing  to  die  for  it.  A 
Christian  loves  his  God  and  Saviour ; 
a.id  is  willing  to  die  for  his  sake. 

6.  How  be  it.  But  (/«)•  This 
commences  the  second  head  or  argu- 
ment in  this  chapter,  in  which  Paul 
shows  that  if  human  wisdom  is  want- 
ing in  his  preaching,  it  is  not  devoid 
of  true,  and  solid,  and  even  divine 
wisdom. — Bloortifield.  If  We  speak 
wisdom.  We  do  not  admit  that  we 
utter  foolishness.  We  have  spoken  of 
the  foolishness  of  preaching  (ch.  i.  21)  ; 


yet    not    the 


[A.D.  59. 

wisdom    of    th: 


world,  nor  of  the  princes  of  thi 


and  of  the  estimate  in  which  it  wa 
held  by  the  world  (ch.  i.  22—28) 
and  of  our  own  manner  among  you  & 
not  laying  claim  to  human  learning  o 
eloquence ;  but  we  do  not  design  t< 
admit  that  we  have  been  really  speak- 
ing folly.  We  have  been  uttering  that 
which  is  truly  wise,  but  which  is  sees, 
and  understood  to  be  such  only  by 
those  who  are  qualified  to  judge — by 
those  who  may  be  denominated  "  per- 
fect," that  is,  those  who  are  fitted  by 
God  to  understand  it.  By  "  wisdom" 
here,  the  apostle  means  that  system  of 
truth  which  he  had  explained  and  de- 
fended— the  plan  of  salvation  by  the 
cross  of  Christ.  1  Among  them  that 
are  perfect  (tv  <ro?f  Texs/s/?).  This  word 
"  perfect"  is  here  evidently  applied  to 
Christians,  as  it  is  in  Phil.  iii.  15, 
"  Let  us,  therefore,  as  many  as  be  per- 
fect, be  thus  minded."  And  it  is  clearly 
used  to  denote  those  who  were  advanced 
in  Christian  knowledge ;  who  were 
qualified  to  understand  the  subject ; 
who  had  made  progress  in  the  know- 
ledge of  the  mysteries  of  the  gospel ; 
and  who  thus  saw  its  excellence.  It 
does  not  mean  here  that  they  were  sin- 
less, for  the  argument  of  the  apostle 
does  not  bear  on  that  inquiry,  but  that 
they  were  qualified  to  understand  the 
gospel  in  contradistinction  from  the 
gross,  the  sensual,  and  the  carnally  mind- 
ed, who  rejected  it  as  foolishness.  There 
is,  perhaps,  here  an  allusion  to  the  hea- 
then mysteries,  where  those  who  had 
been  fully  initiated  were  said  to  be 
perfect — fully  instructed  in  those  rites 
and  doctrines.  And  if  so,  then  this 
passage  means,  that  those  only  who 
have  been  fully  instructed  in  the  know- 
ledge of  the  Christian  religion,  will  be 
qualified  to  see  its  beauty  and  its  wis- 
dom. The  gross  and  sensual  do  not 
see  it,  and  those  only  who  are  enlight- 
ened by  the  Holy  Spirit  are  qualified  to 
appreciate  its  beauty  and  its  excellency. 
^  Not  the  wisdom  of  the  vwrld.  Not 


A.  1).  59.] 


CHAPTER  II. 


45 


world   that  come    to  a  naught: 

7  But  we  speak  the  wisdom 

of  God  in  a  mystery,  even  the 

a  Ps.33.10. 


that  which  this  world  has  originated 
or  loved,  t  Nor  of  the  princes  of  this 
world.  Pei  haps  intending  chiefly  here 
the  rulers  of  the  Jews.  See  ver.  8. 
They  neither  devised  it,  nor  loved  it, 
nor  saw  its  wisdom,  ver.  8.  ^  That 
come  to  naught.  That  is,  whose  plans 
fail ;  whose  wisdom  vanishes ;  and  who 
themselves,  with  all  their  pomp  and 
splendour,  come  to  nothing  in  the  grave. 
Comp.  Isa.  xiv.  All  the  plans  of  hu- 
man wisdom  shall  fail ;  and  this  which 
is  originated  by  God  only  shall  stand. 

7.  But  we  speak.  We  who  have 
preached  the  gospel.  ^  The  wisdom 
of  God.  We  teach  or  proclaim  the 
wise  plan  of  God  for  the  salvation  of 
men ;  we  make  known  the  divine  wis- 
dom in  regard  to  the  scheme  of  human 
redemption.  This  plan  was  of  God,  in 
opposition  to  other  plans  which  were 
of  men.  ^  In  a  mystery,  even  the 
hidden  wisdo.n  (tv  /u.u<rr>i£ia>  TUV  arro- 
fcsxgiyAyMJw).  The  words  "  even"  and 
"  wisdom"  in  this  translation  have  been 
supplied  by  our  translators  ;  and  the 
sense  would  be  more  perspicuous  if 
they  were  omitted,  and  the  translation 
should  be  literally  made,  '  We  pro- 
claim the  divine  wisdom  hidden  in 
a  mystery.'  The  apostle  does  not  say 
that  their  preaching  was  mysterious, 
nor  that  their  doctrine  was  unintelligi- 
ble, but  he  refers  to  the  fact  that  this 
wisdom  had  been  hidden  in  a  mystery 
from  men  until  that  time,  but  was  then 
revealed  by  the  gospel.  In  other  words, 
he  does  not  say  that  what  they  then 
declared  was  hidden  in  a  mystery,  but 
that  they  made  known  the  divine  wis- 
dom which  had  been  concealed  from  the 
minds  of  men.  The  word  mystery 
with  us  is  commonly  used  in  the  sense 
of  that  which  is  beyond  comprehen- 
sion; and  it  is  often  applied  to  such 
doctrines  as  exhibit  difficulties  which 
we  are  not  able  to  explain.  But 
this  is  not  the  sense  in  which  it  is  corn- 


hidden  *  wisdom,  which  God 
ordained  before  the  world  unto 
our  glory  : 

6  Eph.3.5,9. 

monly  used  in  the  Scriptures.  See  Note, 
Matt.  xiii.  11.  Comp.  Campbell  on  the 
Gospels,  Diss.  ix.  part  i.  The  word 
properly  denotes  that  which  is  conceal- 
ed or  hidden  ;  that  which  has  not  yet 
been  made  known ;  and  is  applied  to 
those  truths  which  until  the  revelation 
of  Jesus  Christ  were  concealed  from 
men,  which  were  either  hidden  under 
obscure  types  and  shadows  or  prophe- 
cies, or  which  had  been  altogether  un- 
revealed,  and  unknown  to  the  world. 
The  word  stands  opposed  to  that  which 
is  revealed,  not  to  that  which  is  in  it- 
self plain.  The  doctrines  to  which  the 
word  relates  may  oe  in  themselves  clear 
and  simple,  but  they  are  hidden  in 
mystery  until  they  are  revealed.  From 
this  radical  idea  in  the  word  mystery, 
however,  it  came  also  to  be  applied  not 
only  to  those  doctrines  which  had  not 
been  made  known,  but  to  those  also 
which  weie  in  themselves  deep  and 
difficult :  to  that  which  is  enigmatical 
and  obscure.  1  Cor.  xiv.  2.  1  Tim. 
iii.  16.  It  is  applied  also  to  the  secret 
designs  and  purposes  of  God.  Rev.  x.  7. 
The  word  is  most  commonly  applied  by 
Paul  to  the  secret  and  long  concealed 
design  of  God  to  make  known  his  gos- 
pel to  the  Gentiles ;  to  break  down  the 
wall  between  them  and  the  Jews;  and 
to  spread  the  blessings  of  the  true  re- 
ligion everywhere.  Rom.  xi.  25  ;  xvi. 
25.  Eph.  i.  9  ;  iii.  9  ;  vi.  19.  Here,  it 
evidently  means  the  beauty  and  ex 
cellency  of  the  person  and  plans  of  Je- 
sus Christ,  but  which  were  ix  FACT 
unknown  to  the  princes  of  this  world. 
It  does  not  imply,  of  necessity,  that  they 
could  not  have  understood  them,  nor  that 
they  were  unintelligible,  but  that,  in  fact 
whatever  was  the  cause,  they  were  con- 
cealed from  them.  Paul  says  (ver.  8), 
that  had  they  known  his  wisdom,  they 
would  not  have  crucified  him — which 
implies  at  least  that  it  was  not  in  itseli 
unintelligible ;  and  he  further  Fays,  thai 


46 


I.  CORINTHIANS. 


[A.  D.  59 


8  Which  none  of  the  princes 


of  this 


world  knew  : 

a  Luke  23.34. 


for  a  had 


this  mystery  had  been  revealed  to  Chris- 
tians by  the  Spirit  of  God,  which  proves 
that  he  does  not  here  refer  to  that  which 
is  in  itself  unintelligible,  ver.  10.  "  The 
apostle  has  here  especially  in  view  the 
all-wise  counsel  of  God  for  the  salvation 
of  men  by  Jesus  Christ,  in  the  writings 
of  the  Old  Testament  only  obscurely  sig 
nified,  and  to  the  generality  of  men  utter- 
ly unknown." — Bloomfidd.  J  Which 
God  ordained.  Which  plan,  so  full  of 
wisdom,  God  appointed  in  his  own  pur- 
pose before  the  foundation  of  the  world  ; 
that  is,  it  was  a  plan  which  from  eter- 
nity he  determined  to  execute.  It  was 
not  a  new  device  ;  it  had  not  been  got 
up  to  serve  an  occasion  ;  but  it  was  a 
plan  laid  deep  in  the  eternal  counsel  of 
God,  and  on  which  he  had  his  eye  for- 
ever fixed.  This  passage  proves,  that 
God  had  a  plan,  and  that  this  plan  was 
eternal.  This  is  all  that  is  involved  in 
the  doctrine  of  eternal  decrees  or  pur- 
poses. And  if  God  had  a  plan  about 
this,  there  is  the  same  reason  to  think 
that  he  had  a  plan  in  regard  to  all 
things.  Tf  Unto  our  glory.  In  order 
that  we  might  be  honoured  or  glorified. 
This  may  refer  either  to  the  honour 
which  was  put  upon  Christians  in  this 
life,  in  being  admitted  to  the  privileges 
of  the  sons  of  God ;  or  more  probably 
to  that  "  eternal  weight  of  glory"  which 
remains  for  them  in  heaven.  2  Cor. 
iv.  17.  One  design  of  that  plan  was  to 
raise  the  redeemed  to  "glory,  and  ho- 
nour, and  immortality."  It  should  great- 
ly increase  our  gratitude  to  God,  that 
it  was  a  subject  of  eternal  design  ;  that 
he  always  has  cherished  this  purpose  ; 
and  that  he  has  loved  us  with  such  love, 
and  sought  our  happiness  and  salvation 
with  such  intensity,  that  in  order  to  ac- 
complish it,  he  was  willing  to  give  his 
own  Son  to  die  on  a  cross. 

8.  W kick  none  of  the  princes.  None 
of  those  rulers  who  were  engaged  in 
Ihe  crucifixion  of  the  Messiah,  referring 
both  to  the  Jewish  rulers,  and  the  Ro- 


they  known  it,  they  would  not 
have  crucified  the  Lord  of  Glory 


man  governor.  |  Knew.  They  did 
not  perceive  or  appreciate  the  excel- 
lency of  his  character,  the  wisdom  of 
his  plan,  the  glory  of  his  scheme  of 
salvation.  Their  ignorance  arose  from 
not  understanding  the  prophecies,  and 
from  an  unwillingness  to  be  convinced 
that  Jesus  of  Nazareth  had  been  truly 
sent  by  God.  In  Acts  iii.  17,  Peter 
says  that  it  was  through  ignorance  that 
the  Jews  had  put  him  to  death.  See 
Note  on  this  place.  ^  For  had  they 
known  it.  Had  they  fully  understood 
his  character,  and  seen  the  wisdom  of 
his  plan,  and  his  work,  they  would  no* 
have  put  him  to  death.  See  Note  on 
Acts  iii.  17.  Had  they  seen  the  hid 
den  wisdom  in  that  plan — had  they 
understood  the  glory  of  his  real  cha- 
racter, the  truth  respecting  his  incarna- 
tion, and  the  fact  that  he  was  the  long 
expected  Messiah  of  their  nation,  they 
would  not  have  put  him  to  death.  It 
is  incredible  that  they  would  have  cru 
cified  their  Messiah,  knowing  and  be- 
lieving him  to  be  such.  They  might 
have  known  it,  but  they  were  unwilling 
to  examine  the  evidence.  They  ex- 
pected a  different  Messiah,  and  were 
unwilling  to  admit  the  claims  of  Jesus 
of  Nazareth.  For  this  ignorance,  how- 
ever, there  was  no  excuse.  If  they 
had  not  a  full  knowledge,  it  was  their 
own  fault.  Jesus  had  performed  mira- 
cles which  were  a  complete  attestation 
to  his  divine  mission  (John  v.  36 ;  x. 
25)  ;  but  they  closed  their  eyes  on 
those  works,  and  were  unwilling  to  be 
convinced. — God  always  gives  to  men 
sufficient  demonstration  of  the  truth, 
but  they  close  their  eyes,  and  are  un- 
willing to  believe.  This  is  the  sole 
reason  why  they  are  not  converted  to 
God  and  saved,  t  They  would  not 
have  crucified.  It  is  perfectly  manifest 
that  the  Jews  would  not  have  crucified 
their  own  Messiah,  knowing  him  to  be 
such.  He  was  the  hope  and  expecta 
*4on  of  their  nation.  All  their  desirea 


A.D.59] 


CHAPTER  II. 


47 


9  But,  as  it  is  written,  °  Eye 
hath   not   seen,   nor  ear   heard, 


a  Isa.G4.4. 


were  centred  in  him.  And  to  him 
they  looked  for  deliverance  from  all 
their  foes.  1  The  Lord  of  glory.  This 
expression  is  a  Hebraism,  and  means 
'  the  glorious  Lord ;'  or  the  '  Messiah.' 
Expressions  like  this,  where  a  noun 
performs  the  office  of  an  adjective,  are 
common  in  the  Hebrew  language. — 
Grotius  supposes  that  the  expression  is 
taken  from  that  of  "  the  King  of  glory," 
in  Ps.  xxiv.  7 — 9. 

Lift  up  your  heads,  O  ye  gates, 

Be  ye  lift  up,  ye  everlasting  doors, 

And  the  Kins  of  glory  shall  come  in. 

Who  is  this  King  of  glory  1 

JEHOVAH,  strong  anal  mighty  ; 

JEHOVAH,  mighty  in  battle. 

Lift  up  your  heads,  O  ye  gates ; 

Lift  them  up,  ye  everlasting  doors  ; 

And  the  Kins  of  glory  shall  come  in. 

Who  is  this  King  of  glory  ? 

JEHOVAH  of  hosts,  he  is  the  King  of  glory. 

God  is  called  "  the  God  of  glory"  in 
Acts  vii.  2.— The  fact  that  this  appella- 
tion is  given  to  JEHOVAH  in  the  Old 
Testament,  and  to  the  Lord  Jesus  in  the 
verse  before  us,  is  one  of  those  inci- 
dental circumstances  which  show  how 
the  Lord  Jesus  was  estimated  by  the 
apostles ;  and  how  familiarly  they  ap- 
plied to  him  names  and  titles  which 
belong  only  to  God.  The  founda- 
tion of  this  appellation  is  laid  in  his 
exalted  perfections ;  and  in  the  honour 
and  majesty  which  he  had  with  the 
Father  before  the  world  was.  John 
xvii.  1 — 5. 

9.  But  as  it  is  written.  This  pas- 
sage is  quoted  from  Isa.  Ixiv.  4.  It  is 
not  quoted  literally  ;  but  the  sense  only 
is  given.  The  words  are  found  in  the 
apocryphal  books  of  Elijah ;  and  Origen 
and  Jerome  supposed  that  Paul  quoted 
from  those  books.  But  it  is  evident 
that  Paul  had  in  his  eye  the  passage  in 
Isaiah ;  and  intended  to  apply  it  to  his 
present  purpose.  These  words  are  often 
applied  by  commentators  and  others  to 
the  future  life,  and  are  supposed  by  therr 
to  be  descriptive  of  the  state  of  the  bless- 
ed there.  But  against  the  supposition 


neither   have    entered   into   the 
heart  of  man,  the  things  which 


that  they  refer  directly  to  the  future  state, 
there  are  insuperable  objections.  (1.) 
The  first  is,  that  the  passage  in  Isaiah 
has  no  such  reference.  In  that  place  it  is 
designed  clearly  to  describe  the  blessed 
ness  of  those  who  were  admitted  to  the 
divine  favour;  who  had  communion 
with  God  ;  and  to  whom  God  manifest- 
ed himself  as  their  friend.  That  bless- 
edness is  said  to  be  superior  to  all  that 
men  elsewhere  enjoy ;  to  be  such  as 
could  be  found  nowhere  else  but  in 
God.  See  Isa.  Ixiv.  1.4,5.8.  It  is 
used  there,  as  Paul  uses  it,  to  denote 
the  happiness  which  results  from  the 
communication  of  the  divine  favour  to 
the  soul.  (3.)  The  object  of  the  apos- 
tle is  not  to  describe  the  future  state  of 
the  redeemed.  It  is  to  prove  that  those 
who  are  Christians  have  true  wisdom 
(ver.  6,  7)  ;  or  that  they  have  views  of 
truth,  and  of  the  excellence  of  the  plan 
of  salvation  which  the  world  has  not, 
and  which  those  who  crucified  the  Lord 
Jesus  did  not  possess.  The  thing  which 
he  is  describing  here,  is  not  merely  the 
happiness  of  Christians,  but  their  views 
of  the  wisdom  of  the  plan  of  salvation 
They  have  views  of  that  which  the 
eye  of  other  men  have  not  seen  ;  a 
view  of  wisdom,  and  fitness,  and  beauty 
which  can  be  found  in  no  other  plan. 
It  is  true  that  this  view  is  attended 
with  a  high  degree  of  comfort ;  but  the 
comfort  is  not  the  immediate  thing  in 
the  eye  of  the  apostle.  (3.)  The  de- 
claration in  ver.  10,  is  conclusive  proof 
that  Paul  does  not  refer  to  the  happi- 
ness of  heaven.  He  there  says  that 
God  has  revealed  these  things  to  Chris- 
tians by  his  Spirit.  But  if  already  reveal- 
ed, assuredly  it  does  not  refer  to  that 
which  is  yet  to  come.  But  although  this 
does  not  refer  directly  to  heaven,  there 
may  be  an  application  of  the  passage  to  a 
future  state  in  an  indirect  manner,  which 
is  not  improper.  If  there  are  such  mani- 
festations of  wisdom  in  the  plan  here 
if  Christians  see  so  much  of  its  beauty 


48 


1.  CORINTHIANS. 


God  hath  prepared  lor  them  that 
love  him. 


here  on  earth ;  and  if  their  views  so 
far  surpass  all  that  the  world  sees  and 
enjoys,  how  much  greater  and  purer 
will  be  the  manifestations  of  wisdom 
and  goodness  in  the  world  of  glory. 
If  Eye  hath  not  seen.  This  is  the 
same  as  saying,  that  no  one  had  ever 
fully  perceived  and  understood  the 
value  and  beauty  of  those  things  which 
God  had  prepared  for  his  people.  All 
the  world  had  been  strangers  to  this 
until  God  made  a  revelation  to  his  peo- 
ple by  his  Spirit.  The  blessedness 
which  the  apostle  referred  to  had  been 
unknown  alike  to  the  Jews  and  the 
Gentiles,  ^  Nor  ear  heard.  We 
learn  the  existence  and  quality  of  ob- 
jects by  the  external  senses ;  and  those 
senses  are  used  to  denote  any  acquisi- 
tion of  knowledge.  To  say  that  the 
eye  had  not  seen,  nor  the  ear  heard, 
was,  therefore,  the  same  as  saying  that 
it  was  not  known  at  all.  All  men  had 
been  ignorant  of  it.  f  Neither  have 
entered  into  the  heart  of  man.  No 
man  has  conceived  it ;  or  understood  it. 
It  is  new  ;  and  is  above  all  that  man 
has  seen,  and  felt,  and  known,  f  The 
things  which  God  hath  prepared.  The 
things  which  God  "  has  held  in  re- 
serve" (Bloomjield}  ;  that  is,  what 
God  has  appointed  in  the  gospel  for  his 
people.  The  thing  to  which  the  apos- 
tle here  refers  particularly,  is  the  wis- 
dom which  was  revealed  in  the  gospel ; 
but  he  also  intends,  doubtless,  to  in- 
clude all  the  provisions  of  mercy  and 
happiness  which  the  gospel  makes 
known  to  the  people  of  God.  Those 
things  relate,  to  the  pardon  of  sin ; 
to  the  atonement,  and  to  justifica- 
tion by  faith;  to  the  peace  and  joy 
which  religion  imparts ;  to  the  com- 
plete and  final  redemption  from  sin 
and  death  which  the  gospel  is  fitted  to 
produce,  and  which  it  will  ultimately 
effect.  In  all  these  respects,  the  bless- 
ings which  the  gospel  confers,  surpass 
the  full  comprehension  of  men;  and 
are  infinitely  beyond  all  that  man  could 


LA.  D.  59 

10  But  a  God  hath   revealed 
them  unto  us  by  his  Spirit :  for 

a  Jno.16.13. 


know  or  experience  without  the  reli- 
gion of  Christ.  And  if  on  earth  the 
gospel  confers  such  blessings  on  its 
friends,  how  much  higher  and  purer 
shall  be  the  joys  which  it  shall  bestow 
'n  heaven ! 

10.  But  God  hath  revealed  them. 
That  is,  those  elevated  views  and  en- 
joyments to  which  men  everywhere 
else  had  been  strangers,  and  which 
have  been  under  all  other  forms  of  re- 
ligion unknown,  have  been  communi- 
cated to  us  by  the  revelation  of  God. — 
This  verse  commences  the  third  part 
of  this  chapter,  in  which  the  apostle 
shows  how  these  truths,  so  full  of  wis- 
dom, had  been  communicated  to  Chris- 
tians. It  had  not  been  by  any  native 
endowments  of  theirs ;  not  by  any 
strength  of  faculties,  or  powers,  but 
solely  by  revelation  from  God.  1  Unto 
us.  That  is,  first  to  the  apostles  ;  se- 
condly, to  all  Christians — to  the  church 
and  the  world  through  their  inspired 
instructers  ;  and  third,  to  all  Christiana 
by  the  illuminating  agency  of  the  spirit 
on  their  hearts.  The  connexion  shows 
that  he  did  not  mean  to  confine  this  de- 
claration to  the  apostles  merely,  for  his 
design  was  to  show  that  all  Christians 
had  this  knowledge  of  the  true  wis- 
dom. It  was  true  that  this  was  reveal 
ed  in  an  eminent  manner  to  the  apos- 
tles, and  through  their  inspired  preach- 
ing and  writings;  but  it  is  also  true, 
that  the  same  truths  are  communicated 
by  the  agency  of  the  same  Spirit  to  all 
Christians.  John  xvi.  12 — 14.  No 
truth  is  now  communicated  to  Chris- 
tians which  was  not  revealed  to  and 
by  the  inspired  writers ;  but  the  same 
truths  are  imparted  by  means  of  their 
writings,  and  by  the  illumination  of 
the  Spirit  to  all  the  true  friends  of  God. 
f  By  his  Spirit.  By  the  Holy  Spirit, 
that  was  promised  by  the  Saviour. 
John  xiv.  26  ;  xv.  26,  27  ;  xvi.  7—14. 
This  proves,  (1.)  That  men  by  nature 
are  not  able  to  discover  the  deep  things 
of  God — the  truths  which  are  needful 


A..  1).  59  J 


CHAPTER  II. 


49 


the  Spirit  searcheth  all  things, 
yea,  the  tljep  a  things  of  God. 

a  Rom.11.33. 

to  salvation.  (2.)  That  the  apostles 
were  inspired  by  the  Holy  Ghost ;  and 
if  so,  then  the  Scriptures  are  inspired. 
(3.)  That  all  Christians  are  the  sub- 
jects of  the  teaching  of  the  Holy 
Spirit;  that  these  truths  are  made 
known  to  them  by  his  illumination ; 
and  that  but  for  this,  they  would  re- 
main in  the  same  darkness  as  other 
men.  f  For  the  Spirit.  The  Holy 
Spirit,  or  the  Spirit  of  God.  See  ver. 
11.  t  Searcheth.  This  word  does 
not  fully  express  the  force  of  the  ori- 
ginal (*££>*«').  It  means  to  search  ac- 
curately, diligently,  so  as  fully  to  un- 
ierstand  ;  such  profound  research  as  to 
'lave  thorough  knowledge.  So  David 
ases  the  Hebrew  word  npn  in  Ps. 
cxxxix.  1.  So  the  word  is  used  to  de- 
note a  careful  and  accurate  investiga- 
tion of  secret  and  obscure  things,  in 
\  Pet.  i.  11.  Comp.  John  viL  52.  Rom. 
viii.  27.  Rev.  ii.  23,  where  it  is  used  to 
denote  that  profound  and  accurate 
search  by  which  the  desires  and  feel- 
ings of  the  heart  are  known — imply- 
ing the  most  profound  knowledge  of 
which  we  can  have  any  conception. 
See  Prov.  xx.  27.  Here  it  means,  that 
the  Holy  Spirit  has  an  intimate  know- 
ledge of  all  things.  It  is  not  to  be 
supposed  that  he  searches,  or  inquires 
as  men  do  who  are  ignorant ;  but  that 
he  has  an  intimate  and  profound  know- 
ledge, such  as  is  usually  the  result  of  a 
close  and  accurate  search.  The  result 
is  what  the  apostle  means  to  state — 
the  accurate,  profound,  and  thorough 
knowledge,  such  as  usually  attends 
research.  He  does  not  state  the  mode 
in  which  it  is  obtained ;  but  the  fact. 
And  he  uses  a  word  more  emphatic 
than  simple  knowledge,  because  he  de- 
signs to  indicate  that  his  knowledge  is 
profound,  entire,  and  thorough.  ^  All 
things.  All  subjects  ;  all  laws ;  all 
events ;  all  beings.  1  The  deep  things 
of  God.  He  has  a  thorough  know- 
ledge of  the  hidden  counsels  or  pur- 
poses of  God ;  of  all  his  plans  and 
5 


1 1  For  what  b  man  knoweth 
the  things  of  a  man,  save  the 

b  Prov.  14. 10. 


purposes.  He  sees  all  his  designs. 
He  sees  all  his  counsels;  all  his  pur- 
poses in  regard  to  the  government  of 
the  universe,  and  the  scheme  of  salva- 
tion. He  knows  all  whom  God  do- 
signs  to  save ;  he  sees  all  that  they 
need ;  and  he  sees  how  the  plan  of 
God  is  fitted  to  their  salvation. — This 
passage  proves,  (1.)  That  the  Spirit  is, 
in  some  respects,  distinct  from  the  Fa- 
ther, or  from  him  who  is  here  called 
God.  Else  how  could  he  be  said  to 
search  all  things,  even  the  deep  pur- 
poses of  God  I  To  search  implies  ac- 
tion, thought,  personality.  An  attri- 
bute of  God  cannot  be  said  to  search. 
How  could  it  be  said  of  the  justice,  the 
goodness,  the  power,  or  the  wisdom  of 
God  that  it  searches,  or  acts  ?  To 
search,  is  the  action  of  an  intelligent 
agent,  and  cannot  be  performed  by 
an  attribute.  (2.)  The  Spirit  is  om- 
niscient. He  searches  or  clearly  un- 
derstands "all  things" — the  very  defini- 
tion of  omniscience.  He  understands 
all  the  profound  plans  and  counsels  of 
God.  And  how  can  there  be  a  higher 
demonstration  of  omniscience  than  to 
know  God  ? — But  if  omniscient,  the 
Holy  Spirit  is  divine — for  this  is  one  of 
the  incommunicable  attributes  of  God. 
1  Chron.  xxviii.  9.  Ps.  cxxxix.  1.  Jer. 
xvii.  10.  (3.)  He  is  not  a  distinct 
being  from  God.  There  is  a  union 
between  him  and  God,  such  as  may  be 
compared  to  the  union  between  a  man 
and  his  soul.  ver.  11.  God  is  one; 
and  though  he  subsists  as  Father,  Son, 
and  Spirit,  yet  he  is  one  God.  Deut.  vi. 
4. — This  passage  is,  therefore,  a  very 
important,  and  a  decisive  one  in  regard 
to  the  personality  and  divinity  of  the 
Holy  Spirit. 

1 1.  For  what  man,  «fec.  The  de- 
sign of  this  is,  to  Illustrate  what  he 
had  just  said  by  a  reference  to  the  way 
in  which  man  acquires  the  knowledge 
of  himself.  The  purpose  is  to  show 
that  the  Spirit  has  an  exact  and 
tJtorough  knowledge  of  the  things  of 


I.  CORINTHIANS. 


fpirit  of  man  which  is  in  him  ? 
even  so  a  the  things  of  God 
knoweth  no  man,  but  the  Spirit 
of  God. 


aRom.ll.3b.34. 


God ;  and  this  is  done  by  the  very 
striking  thought  that  no  man  can  know 
his  own  mind,  his  own  plans  and  in- 
tentions, but  himself — his  own  spirit. 
The  essential  idea  is,  that  no  man  can 
know  another ;  that  his  thoughts  and 
designs  can  only  be  known  by  himself, 
or  by  his  own  spirit ;  and  that  unless 
he  chooses  to  reveal  them  to  others,  they 
cannot  ascertain  them.  So  of  God. 
No  man  can  penetrate  his  designs; 
and  unless  he  chooses  to  make  them 
known  by  his  Spirit,  they  must  for 
ever  remain  inscrutable  to  human 
view.  ^  The  things  of  a  man.  The 
'deep  things' — the  hidden  counsels, 
thoughts,  plans,  intentions.  *§  Save 
the  spirit  of  man,  &c.  Except  his 
own  mind;  i.  e.  himself.  No  other 
man  can  fully  know  them.  By  the 
spirit  of  man  here,  Paul  designs  to  de- 
note the  human  soul — or  the  intellect 
of  man.  It  is  not  to  be  supposed  that 
he  here  intends  to  convey  the  idea  that 
there  is  a  perfect  resemblance  between 
the  relation  which  the  soul  of  man 
bears  to  the  man,  and  the  relation 
which  the  Holy  Spirit  bears  to  God. 
The  illustration  is  to  be  taken  in  re- 
gard to  the  point  immediately  before 
him — which  is,  that  no  one  could 
know  and  communicate  the  deep 
thoughts  and  plans  of  God  except  his 
Spirit — just  as  no  one  could  penetrate 
into  the  intentions  of  a  man,  and  fully 
know  them,  but  himself.  The  passage 
proves,  therefore,  that  there  is  a  know- 
ledge which  the  Spirit  has  of  God, 
which  no  man,  no  angel  can  obtain, 
just  as  every  man's  spirit  has  a  know- 
ledge of  his  own  plans  which  no  other 
man  can  obtain  ;  that  the  Spirit  of  God 
can  communicate  his  plans  and  deep 
designs,  just  as  a  man  can  communi- 
cate his  own  intentions ;  and  conse- 
quently, that  while  there  is  a  distinc- 
tion of  some  kind  between  the  Spirit 


[A.  I)    o9 

12  Now  we  hive  received, 
not  h  the  spirit  of  the  world, 
but  the  Spirit  which  is  of  God  • 
that e  we  might  know  the  things 

b  Rom.8.15.        c  Uno^.20. 


of  God  and  God,  as  there  is  a  di» 
tinction  which  makes  it  proper  to  say 
that  a  man  has  an  intelligent  soul,  yei 
there  is  such  a  profound  and  intimate 
knowledge  of  God  by  the  Spirit,  that 
he  must  be  equal  with  him  ;  and  such 
an  intimate  union,  that  he  can  be  called 
"  the  Spirit  of  God,"  and  be  one  with 
God,  as  the  human  soul  can  be  called 
"  the  spirit  of  the  man,"  and  be  one 
with  him.  In  all  respects  we  are  not  to 
suppose  that  there  is  a  similarity.  In 
these  points  there  is. — It  may  be  added 
that  the  union,  the  oneness  of  the 
Spirit  of  God  with  God,  is  no  more 
absurd  or  inexplicable  than  the  unit  n 
of  the  spirit  of  man  with  the  man  ;  or 
the  oneness  of  the  complex  person 
made  up  of  body  and  soul,  which  we 
call  man.  When  men  have  explained 
all  the  difficulties  about  themselves — in 
regard  to  their  own  bodies  and  spirits, 
it  will  be  time  to  advance  objections 
against  the  doctrines  here  stated  in  re- 
gard to  God.  f  Even  so.  To  the 
same  extent ;  in  like  manner.  ^  The 
things  of  God.  His  deep  purposes 
and  plans,  f  Knoweth  no  man.  Man 
cannot  search  into  them — any  more 
than  one  man  can  search  the  inten 
tions  of  another. 

12.  Now  we  have  received.  "Wt 
who  are  Christians ;  and  especial!) 
we,  the  apostles.  The  following  verge 
shows  that  he  had  himself  and  U> 
other  apostles  chiefly  in  view  ;  though 
it  is  true  of  all  Christians  that  they 
have  received,  not  the  spirit  of  this 
world,  but  the  spirit  which  is  of  God. 
1  Not  the  spirit  of  the  world.  Not 
the  wisdom  and  knowledge  which  th: 
world  can  give — not  the  learning  and 
philosophy  which  were  so  much  valued 
in  Greece.  The  views  of  truth  which 
we  have,  are  not  such  as  this  world 
gives,  but  are  such  as  are  communi- 
cated by  the  Spir  t  of  God.  .  1  But  the 


A.D.  59.] 


CHAPTER  II. 


51    - 


that  are   freely  given  to  us  of 
God. 


13  Which    things     also     we 
speak,  not  °  in  the  words  which 


a  c.l. 17. 


Spirit  which  is  of  God.  We  are  un- 
der the  teachings  and  influence  of  the 
Holy  Spirit.  If  That  we  might  know. 
That  we  might  fully  understand  and 
appreciate.  The  Spirit  is  given  to  us 
in  order  that  we  might  fully  under- 
stand the  favours  which  God  has  con- 
ferred on  us  in  the  gospel.  It  was  not 
only  necessary  that  God  should  grant 
the  blessings  of  redemption  by  the  gift 
of  his  Son,  but,  such  was  the  hardness 
and  blindness  of  the  human  heart,  it 
was  needful  that  he  should  grant  his 
Holy  Spirit  also,  that  men  might  be 
brought  fully  to  see  and  appreciate  the 
value  of  those  favours.  For  men  do 
not  see  them  by  nature ;  neither  does 
any  one  see  them  who  is  not  enlight- 
ened by  the  Holy  Spirit  of  God.  J  The 
things  that  are  freely  given  us.  That 
are  conferred  on  us  as  a  matter  of 
grace  or  favour.  He  here  refers  to  the 
blessings  of  redemption — the  pardon 
of  sin,  justification,  sanctification,  the 
divine  favour  and  protection,  and  the 
hope  of  eternal  life. — These  things  we 
know ,'  they  are  not  matters  of  conjec- 
ture ;  but  are  surely  and  certainly  con- 
firmed to  us  by  the  Holy  Spirit.  It  is 
possible  for  all  Christians  to  know  and 
be  fully  assured  of  the  truth  of  those 
things,  and  of  their  interest  in  them. 

13.  Which  things  we  speak.  Which 
great,  and  glorious,  and  certain  truths, 
we,  the  apostles,  preach  and  explain. 
^  Not  in  the  rvords  which  man's  wis- 
dom teacheth.  Not  such  as  human 
philosophy  or  eloquence  would  dictate. 
They  do  not  have  their  origin  in  the 
devices  of  human  wisdom,  and  they 
are  not  expressed  in  such  words  of  daz- 
zling and  attractive  rhetoric  as  would 
be  employed  by  those  who  pride  them- 
selves on  the  wisdom  of  this  world. 
t  But  which  the  Holy  Ghost  teacheth. 
That  is,  in  the  words  which  the  Holy 
Ghost  imparts  to  us.  Locke  under- 
stands this  as  referring  to  the  fact  that 
the  apostles  used  '  the  language  and 


expressions"  which  the  Holy  Ghost 
had  taught  in  the  revelations  of  the 
Scriptures.  But  this  is  evidently  giving 
a  narrow  view  of  the  subject,  The 
apostle  is  speaking  of  the  whole  course 
of  instruction  by  which  the  deep  things 
of  God  were  made  known  to  the  Chris- 
tian church  ;  and  all  this  was  not  made 
known  in  the  very  words  which  were 
already  contained  in  the  Old  Testament. 
He  evidently  refers  to  the  fact  that  the 
apostles  were  themselves  under  the  di- 
rection of  the  Holy  Spirit,  in  the  words- 
arid  doctrines  which  they  imparted; 
and  this  passage  is  a  full  proof  that 
they  laid  claim  to  divine  inspiration. 
It  is  further  observable  that  he  says, 
that  this  was  done  in  such  "  words"  as 
the  Holy  Ghost  taught,  referring  not  to 
the  doctrines  or  subjects  merely,  but  to 
the  manner  of  expressing  them.  It  is 
evident  here  that  he  lays  claim  to  an 
inspiration  in  regard  to  the  words 
which  he  used,  or  to  the  manner  of  hi» 
stating  the  doctrines  of  revelation. 
Words  are  the  signs  of  thoughts  ;  and 
if  God  designed  that  his  truth  should 
be  accurately  expressed  in  human  lan- 
guage, there  must  have  been  a  super- 
vision over  the  words  used,  that  such 
should  be  employed,  and  such  only,  as 
should  accurately  express  the  sense 
which  he  intended  to  convey.  ^  Com- 
paring spiritual  things  with  spiritual 


This  expression  has  been  very  variously 
interpreted  ;  and  is  very  difficult  of  ex 
planation.  Le  Clerc  renders  it  "  speak- 
ing spiritual  things  to  spiritual  men." 
Most  of  the  fathers  rendered  it  "  com- 
paring the  things  which  were  written 
by  the  Spirit  of  the  Old  Testamert 
with  what  is  now  revealed  to  us  by  the 
same  »pnit,  and  confirming  our  doc 
trine  by  them."  Calvin  renders  the 
word  "  comparing"  by  Jilting,  01 
adapting  (aptare),  and  says  that  it 
means  "  that  he  adapted  spiritual 
things  to  spiritual  men  wnile  he  ec 


I.  CORINTHIANS. 


[A.  D. 


man  s     wisdom     teacheth,     but 
which  llie  Holy  Ghost  teacheth  ; 

sommodated  words  to  the  thing ;  that. 
is,  he  tempered  that  celestial  wisdom 
of  the  Spirit  with  simple  language,  and 
which  conveyed  by  itself  the  native 
energy  of  the  Spirit."  Thus,  says  he, 
he  reproved  the  vanity  of  those  who 
attempted  to  secure  human  applause 
bv  a  turgid  and  subtle  mode  of  argu- 
ment. Grotius  accords  with  the  fa- 
thers, and  renders  it,  "  explaining  those 
things  which  the  prophets  spake  by 
the  Spirit  of  God,  by  those  things 
which  Christ  has  made  known  to  us 
by  his  Spirit."  Macknight  lenders  it, 
"explaining  spiritual  things  in  words 
taught  by  the  Spirit."  So  Dodd  ridge. — 
The  word  rendered  "  comparing"  (0-1/3,- 
K£<VSVT«;),  means  properly  to  collect, 
join,  mingle,  unite  together ;  then  to 
separate  or  distinguish  parts  of  things 
and  unite  them  into  one;  then  to  judge 
of  the  qualities  of  objects  by  carefully 
separating  or  distinguishing ;  then  to 
compare  for  the  purpose  of  judging, 
&c  As  it  means  to  compare  one 
thing  with  another  for  the  purpose  of 
explaining  its  nature,  it  comes  to  sig- 
nify, to  interpret,  to  explain  ;  and  in 
this  sense  it  is  often  used  by  the  LXX. 
as  a  translation  of  nno  Phathar,  to 
open,  unfold,  explain.  (See  Gen.  xl. 
8.  16.  22 ;  xli.  12.  15.)  ;  also  of  cno, 
to  explain  (Num.  xv.  32) ;  and  of 
the  Chaldee  cno,  (Dan.  v.  13.  17). 
See  also  Dan.  ii.  4—7.  9.  16.  24. 
26.  30.  36.  45;  iv.  3,  4.  6.  16,  17;  v. 
7,8.  13.  16.  18.  20;  vii.  16,  in  all 
which  places  the  noun  <rvyx.f>irK,  is 
used  in  the  same  sense.  In  this  sense 
the  word  is,  doubtless,  used  here,  and 
is  to  be  interpreted  in  the  sense  of  ex- 
plaining, unfolding.  There  is  no 
reason,  either  in  the  word  here  used, 
or  in  the  argument  of  the  apostle,  why 
the  sense  of  comparing  should  be  re- 
tained, f  Spiritual  things  (Trvfujux- 
r/wa).  Things,  doctrines,  subjects  that 
pertain  to  the  teaching  of  the  Spirit. 
It  does  not  mean  things  spiritual  in 
•  opposition  to  fleshly  ;  or  intellectual  in 


comparing  spiritual  things  with 
spiritual. 


opposition  to  things  pertaining  to  mat- 
ter f  but  spiritual  as  the  things  referred 
to  were  such  as  were  wrought,  and 
revealed  by  the  Holy  Spirit — his  doc- 
trines on  the  subject  of  religion  undei 
the  new  dispensation,  and  his  influence 
on  the  heart.  ^  With  spiritual  (jrvvu' 
^c«/xi?c).  This  is  an  adjective ;  and 
may  be  either  masculine  or  neuter.  It 
is  evident  that  some  noun  is  under- 
stood. That  may  be  either,  (1.)  t&gu>- 
57-o/c,  men — and  then  it  will  mean  "  to 
spiritual  men" — that  is,  to  men  who 
are  enlightened  or  taught  by  the  spirit, 
and  thus  many  commentators  under- 
stand it;  or,  (2.)  It  may  be  te-yw, 
words — and  then  it  may  mean,  either 
that  the  "  spiritual  things"  were  ex 
plained  by  "  words"  and  illustrations 
drawn  from  the  writings  of  the  Old 
Testament,  inspired  by  the  Spirit — as 
most  of  the  fathers,  and  many  moderns 
understand  it ;  or  that  the  "  things  spi- 
ritual" were  explained  by  words  which 
the  Holy  Spirit  then  communicated, 
and  which  were  adapted  to  the  subject 
— simple,  pure,  elevated ;  not  gross, 
not  turgid,  not  distinguished  for  rhe- 
toric, and  not  such  as  the  Greeks 
sought,  but  such  as  became  the  Spirit 
of  God  communicating  great,  sublime, 
yet  simple  truths  to  men.  It  will  then 
mean  'explaining  doctrines  that  per- 
tain to  the  Spirit's  teaching  and  influ- 
ence in  words  that  are  taught  by  the 
same  Spirit,  and  that  are  fitted  to  con- 
vey in  the  most  intelligible  manner 
those  doctrines  to  men.'  Here  the 
idea  of  the  Holy  Spirit's  present  agency 
is  kept  up  throughout;  the  idea  that 
he  communicates  the  doctrine,  and  the 
mode  of  stating  it  to  man. — The  sup- 
position that  teyw,  ivords,  is  the  word 
understood  here,  is  favoured  by  the 
fact  that  it  occurs  in  the  previous  part 
of  this  verse.  And  if  this  be  the  sense, 
it  means  that  the  words  which  were 
used  by  the  apostles  were  pure,  simple, 
unostentatious,  and  undistinguished  by 
display  —  such  as  became  doctrines 


A   D.  59. J 


CHAPTER  II. 


53 


14  But  the   naiural   man   re- 
ceiveth  a  not  the   things   of  the 

a  Matt.l3.11,&c.  Rom.8.5,7. 


taught  by  the  Holy  Spirit,  when  com- 
municated in  words  suggested  by  the 
same  Spirit. 

14.  But  the  natural  man  (-lo%Moc 
ft  avS-gartTGc).  The  word  natural  here 
•lands  opposed  evidently  to  spiritual. 
It  denotes  those  who  are  governed  and 
influenced  by  the  natural  instincts  ;  the 
animal  passions  and  desires,  in  opposi- 
tion to  those  who  are  influenced  by  the 
Spirit  of  God.  It  refers  to  unregenerate 
men ;  but  it  has  also  not  merely  the  idea 
of  their  being  unregenerate,  but  that  of 
their  being  influenced  by  the  animal  pas- 
sions or  desires.  See  Note  on  ch.  xv. 
44.  The  word  sensual  would  correctly 
express  the  idea.  The  word  is  used  by 
the  Greek  writers  to  denote  that  which 
man  has  in  common  with  the  brutes — 
to  denote  that  they  are  under  the  influ- 
ence of  the  senses,  or  the  mere  animal 
nature,  in  opposition  to  reason  and  con- 
science.— Bretschneider.  See  1  Thess. 
v.  23.  Here  it  denotes  that  they  are 
under  the  influence  of  the  senses,  or 
the  animal  nature,  in  opposition  to  be- 
ing influenced  by  the  Spirit  of  God. 
Madtnight  and  Doddridge  render  it  "  the 
animal  man."  Whitby  understands  by 
it  the  man  who  rejects  revelation,  the 
man  who  is  under  the  influence  of  car- 
nal wisdom.  The  word  occurs  but  six 
times  in  the  New  Testament:  1  Cor. 
xv.  44.  44.  46.  James  iii.  15.  Jude  19. 
In  1  Cor.  xv.  44.  44.  40,  it  is  rendered 
"  natural,"  and  is  applied  to  the  body 
as  it  exists  before  death,  in  contradis- 
tinction from  that  which  shall  exist  after 
ihe  resurrection — called  a  spiritual  body. 
In  James  iii.  15,  it  is  applied  to  wis- 
dom, "  This  wisdom  —  is  earthly, 
sensual,  devilish."  In  Jude  19,  it  is 
applied  to  sensual  persons,  or  those  who 
arc  governed  by  the  senses  in  opposition 
to  those  who  are  influenced  by  the 
Spirit :  "  These  be  they  who  separate 
themselves,  sensual,  having  not  the 
Spirit."  The  word  here  evidently  de- 
notes those  who  are  under  the  influence 
B* 


Spirit  of  God  :  for  they  are  fool 
ishness  unto  him :   neither  can 


of  the  senses ;  who  are  governed  by 
the  passions  and  the  animal  appetites, 
and  natural  desires  ;  and  who  arc  unin- 
fluenced by  the  Spirit  of  God.  And  it 
may  be  observed  that  this  was  the  case 
with  the  great  mass  of  the  heathen 
world,  even  including  the  philosophers. 
f  Receiveth  not  (oi>  &%&•**),  does  not 
embrace  or  comprehend  them.  That  is, 
he  rejects  them  as  folly ;  he  does  not 
perceive  their  beauty,  or  their  wisdom ; 
he  despises  them.  He  loves  other 
things  better.  A  man  of  intemperance 
does  not  receive  or  love  the  arguments 
for  temperance  ;  a  man  of  licentious- 
ness, the  arguments  for  chastity  ;  a  liar, 
the  arguments  for  truth.  So  a  sensual 
or  worldly  man  does  not  receive  or  love 
the  arguments  for  religion.  1  Tht 
things  of  the  Spirit  of  God.  The  doc- 
trines  which  are  inspired  by  the  Holy 
Spirit,  and  the  things  which  pertain 
to  his  influence  on  the  heart  and  life. 
The  things  of  thu  Spirit  of  God  here 
denote  all  the  things  which  the  Holy 
Spirit  produces,  t  Neither  can  he  knou, 
them.  Neither  can  he  understand  01 
comprehend  them.  Perhaps,  also,  the 
word  know  here  implies  also  the  idea 
of  loving,  or  approving  nf  them,  as  it 
often  does  in  the  Scriptnre.  Thus  to 
know  the  Lord  often  means  to  love  him, 
to  have  a  full,  practical  acquaintance 
with  him.  When  the  apostle  says  that 
the  animal  or  sensual  man  cannot  know 
those  things,  he  may  have  reference  to 
one  of  two  things.  Either,  (1.)  That 
those  doctrines  were  not  discoverable 
by  human  wisdom,  or  by  any  skill 
which  the  natural  man  may  have,  but 
were  to  be  learned  only  by  revelation. 
This  is  the  main  drift  of  his  argument, 
and  this  sense  is  given  by  Locke  and 
Whitby.  Or,  (2.)  He  may  mean  that 
the  sensual,  the  unrenewed  man  can- 
not perceive  their  beauty  and  their  force, 
even  after  they  are  revealed  to  man, 
unless  the  mind  is  enlightened  and  in- 
clined by  the  Spirit  of  God.  This  is 


1.  CORINTHIANS. 


[A.  D.  59 


he  know  them}  because  they  are 
spiritually  discsrned. 

15  But  he  a  that  is   spiritual 


1  judgeth  all  things,  yet  he  him 
self  is  2  judged  of  no  man. 

a  Prov.28.5.     l  or,  discerneth.    *  or,  discerned. 


probably  the  sense  of  the  passage.  This 
is  the  simple  affirmation  of  a  fact — that 
while  the  man  remains  sensual  and 
carnal,  he  cannot  perceive  the  beauty 
of  those  doctrines.  And  this  is  a  sim- 
ple and  well  known  fact.  It  is  a  truth 
— universal  and  lamentable — that  the 
sensual  man,  the  worldly  man,  the 
proud,  haughty,  and  self-confident  man ; 
the  man  under  the  influence  of  his  ani- 
mal appetites — licentious,  false,  ambi- 
tious, and  vain — does  not  perceive  any 
beauty  in  Christianity.  So  the  intem- 
perate man  perceives  no  beauty  in  the 
arguments  for  temperance ;  the  adul- 
terer, no  beauty  in'the  arguments  for 
chastity ;  the  liar,  no  beauty  in  the  ar- 
guments for  truth.  It  is  a  simple  fact, 
that  while  he  is  intemperate,  or  licen- 
tious, or  false,  he  can  perceive  no  beauty 
in  these  doctrines.  But  this  does  not 
prove  that  he  has  no  natural  faculties 
for  perceiving  the  force  and  beauty  of 
these  arguments;  or  that  he  might  not 
apply  his  mind  to  their  investigation, 
and  be  brought  to  embrace  them ;  or 
that  he  might  not  abandon  the  love  of 
intoxicating  drinks,  and  sensuality,  and 
falsehood,  and  be  a  man  of  temperance, 
purity,  and  truth.  He  has  all  the  natu- 
ral faculties  which  are  requisite  in  the 
case  ;  and  all  the  inability  is  his  strong 
love  of  intoxicating  drinks,  or  impurity, 
or  falsehood.  So  of  the  sensual  sin- 
ner. While  he  thus  remains  in  love 
with  sin,  he  cannot  perceive  the  beauty 
of  the  plan  of  salvation,  or  the  excel- 
ency  of  the  doctrines  of  religion.  He 
needs  just  the  love  of  these  things,  and 
the  hatred  of  sin.  He  needs  to  cherish 
the  influences  of  the  Spirit ;  to  receive 
what  he  has  taught,  and  not  to  reject 
it  through  the  love  of  sin ;  he  needs  to 
yield  himself  to  their  influences,  and 
then  their  beauty  will  be  seen.  The 
passage  here  proves  that  while  a  man 
is  thus  sensual,  the  things  of  the  Spirit 
will  appear  to  him  to  be  folly  ;  it  proves 
•othing  about  his  ability,  or  his  natural 


faculty,  to  see  the  excellency  of  these 
things,  and  to  turn  from  his  sin.  It  is 
the  affirmation  of  a  simple  fact  every- 
where discernible,  that  the  natural  man 
does  not  perceive  the  beauty  of  these 
things;  that  while  he  remains  in  that 
state  he  cannot ;  and  that  if  he  is  ever 
brought  to  perceive  their  beauty,  it  will 
be  by  the  influence  of  the  Holy  Spirit. 
Such  is  his  love  of  sin,  that  he  never 
will  be  brought  to  see  their  beauty  ex- 
cept by  the  agency  of  the  Holy  Spirit. 
"  For  wickedness  perverts  the  judgment, 
and  makes  men  err  with  respect  to 
practical  principles  ;  so  that  no  one  can 
be  wise  and  judicious  who  is  not  good." 
Aristotle,  as  quoted  by  Bloomfield. 
1  They  are  spiritually  discerned.  That 
is,  they  are  perceived  by  the  aid  of  the 
Holy  Spirit  enlightening  the  mind  and 
influencing  the  heart. 

1 5.  But  he  that  is  spiritual.  The 
man  who  is  enlightened  by  the  Holy  Spi- 
rit, in  contradistinction  from  him  who 
is  under  the  influence  of  the  senses  only. 
If  Judgeth.  Gr.  Discerneth  (margin) ; 
the  same  word  as  in  the  previous  verse. 
It  means  that  the  spiritual  man  has  a 
discernment  of  those  truths  in  regard 
to  which  the  sensual  man  was  blind 
and  ignorant,  ^  All  things.  Not  ab- 
solutely all  things;  or  not  that  he  is 
omniscient ;  but  that  he  has  a  view  of 
those  things  to  which  the  apostle  had 
reference — that  is,  to  the  things  which 
are  revealed  to  man  by  the  Holy  Spirit. 
t  Yet  he  himself  is  judged.  Greek,  as 
in  the  margin,  "  is  discerned  ;"  that  is, 
his  feelings,  principles,  views,  hopes, 
fears,  joys,  cannot  be  fully  understood 
and  appreciated  by  any  natural  or  sen- 
sual man.  He  does  not  comprehend 
the  principles  which  actuate  him ;  he 
does  not  enter  into  his  joys ;  he  does 
not  sympathize  with  him  in  his  feelings. 
This  is  a  matter  of  simple  truth  and 
universal  observation.  The  reason  is 
added  in  the  following  verse, — that  as 
the  Christian  is  influenced  by  the  Loiu\ 


V.D.  59.] 


CHAPTER  II. 


IG  For   who  a  hath    known 
the  mind  of  the  Lord,  that  he 

a  Isa.40.13.  Jer.23.ia 


1  may    instruct   him  ?     But 
have  *  the  mind  of  Christ? 

«  shall.        b  Jno.17.8. 


we 


and  as  the  natural  man  does  not  know 
him,  so  he  cannot  know  him  who  is  in- 
fluenced by  him  ;  that  is,  the  Christian. 
16.  For  who  hath  known,  &c.  This 
passage  is  quoted  from  Isa.  xl.  13.  The 
interrogative  form  is  a  strong  mode  of 
denying  that  any  one  has  ever  known 
the  mind  of  the  Lord.  The  argument 
of  Paul  is  this,  '  No  one  can  understand 
God.  No  one  caji  fully  comprehend 
nis  plans,  his  feelings,  his  views,  his 
designs.  No  one  by  nature,  under  the 
influence  of  sense  and  passion,  is  either 
disposed  to  investigate  his  truths,  or 
iows  them  when  they  are  revealed. 
Bi:'  the  Christian  is  influenced  by  God. 
Ht  has  his  Spirit.  He  has  the  mind 
•i*  Ohrist  ;  who  had  the  mind  of  God. 
Hr  sympathizes  with  Christ  ;  he  has 
ms  feelings,  desires,  purposes,  and  plans. 
A  r;il  as  no  one  can  fully  understand 
G  »d  by  nature,  so  neither  can  he  un- 
Jwr-tand  him  who  is  influenced  by  God, 
«u.i  is  like  him;  and  it  is  not  to  be 
w.>,  dered  at  that  he  regards  the  Chris- 
tian religion  as  fdlly,  and  the  Christian 
'--•fool.  ^  The  mind  of  Chris  /.  The 
views,  feelings,  and  temper  of  Christ. 
Wo  are  influenced  by  his  spirit. 


REMARKS. 


st.  Ministers  of  the  gospel  should 
cw  be  too  anxious  to  be  distinguished 
*b-  excellency  of  speech  or  language. 
^e.  1.  Their  aim  should  be  to  speak 
the  simple  truth,  in  language  pure  and 
intelligible  to  all.  Let  it  be  remem- 
rv,rt:d,  that  if  there  ever  was  any  place 
.vnere  it  would  be  proper  to  seek  such 
graces  of  eloquence,  it  was  Corinth. 
[f  in  any  city  now,  or  in  any  refined 
and  genteel  society  it  would  be  proper, 
it  would  have  been  proper  in  Corinth. 
Let  this  thought  rebuke  those,  who, 
^en  they  preach  to  a  gay  and  fashion- 
able auditory,  seek  to  fill  thsir  sermons 
with  ornament  rather  than  with  solid 
thought  ;  with  the  tinsel  of  rhetoric, 
rather  than  with  pure  language.  Paul 
was  right  in  his  course  ;  and  was  wise. 


True  taste  abhors  meretricious  orna- 
ments, as  much  as  the  gospel  does. 
And  the  man  who  is  called  to  preach 
in  a  rich  and  fashionable  congregation, 
should  remember,  that  he  is  stationed 
there  not  to  please  the  ear,  but  to  save 
the  soul ;  that  his  object  is  not  to  dis- 
play his  talent  or  his  eloquence,  but  to 
rescue  his  hearers  from  ruin.  This 
purpose  will  make  the  mere  ornaments 
of  rhetoric  appear  small.  It  will  give 
seriousness  to  his  discourse  ;  gravity  to 
his  diction  ;  unction  to  his  eloquence; 
heart  to  his  arguments ;  and  success  to 
his  ministry. 

2d.  The  purpose  of  every  minister 
should  be  like  that  of  Paul,  to  preach 
Christ  and  him  crucified  only.  See 
Note  on  ver.  2. 

3d.  If  Paul  trembled  at  Corinth  in 
view  of  dangers  and  difficulties ;  if  he 
was  conscious  of  his  own  weakness  and 
feebleness,  then  we  should  learn  also 
to  be  humble.  He  is  not  much  in  dan- 
ger of  erring  who  imitates  the  example 
of  this  great  apostle.  And  if  he  who 
had  received  a  direct  commission  from 
the  great  Head  of  the  church,  and  who 
was  endowed  with  such  mighty  powers, 
was  modest,  unassuming,  and  diffident, 
then  it  becomes  ministers  of  the  gospel 
now,  and  all  others  to  be  humble  also. 
We  should  not,  indeed,  be  afraid  of 
men ;  but  we  should  be  modest,  hum- 
ble, and  lowly  ;  much  impressed,  as  if 
conscious  of  our  mighty  charge ;  and 
anxious  to  deliver  just  such  a  message 
as  God  will  approve  and  bless. 

Would  I  describe  a  preacher,  such  as  Paul, 
Were  he  on  earth,  would  hear,  approve  and 

own, 

Paul  should  himself  direct  me.    I  would  trace 
His  master-strokes,  and  draw  from  his  design. 
I  would  express  him  simple,  grave,  sincere ; 
In  doctrine  uncorrupt;  in  language  plain; 
And  plain  in  manner ;  decent,  solemn,  chaste, 
And  natural  in  gesture:  much  impressed 
Himself,  as  conscious  of  his  awful  charge; 
And  anxious  mainly  that  the  flock  he  feeds 
May  feel  it  too.    Affectionate  in  look, 
And  tender  in  address,  as  well  becomes 
A  messenger  of  grace  to  guilty  men. 

Task,  B.  il 


56 


1.  CORINTHIANS. 


[A.  D.  59 


Our  aim  should  be  to  commend  our 
message  to  every  man's  conscience ; 
and  to  do  it  with  humility  towards 
God,  and  deep  solicitude ;  with  bold- 
ness towards  our  fellow  men — respect- 
fully towards  them — but  still  resolved 
to  tell  the  truth,  ver.  3. 

4th.  The  faith  of  Christians  does  not 
stand  in  the  wisdom  of  man.  Every 
Christian  has  evidence  in  his  own 
heart,  in  his  experience,  and  in  the 
transformation  of  his  character,  that 
none  but  God  could  have  wrought  the 
change  on  his  soul.  His  hopes,  his 
joys,  his  peace,  his  sanctification,  his 
love  of  prayer,  of  the  Bible,  of  Chris- 
tians, of  God,  and  of  Christ,  are  all  such 
as  nothing  could  have  produced  but  the 
mignty  power  of  God.  All  these  bear 
marks  of  their  high  origin.  They  are 
the  work  of  God  on  the  soul.  And  as 
the  Christian  is  fully  conscious  that 
these  are  not  the  native  feelings  of  his 
heart — that  if  left  to  himself  he  would 
never  have  had  them ;  so  he  has  the 
fullest  demonstration  that  they  are  to 
be  traced  to  a  divine  source.  And  can 
he  be  mistaken  about  their  existence  ? 
Can  a  man  doubt  whether  he  has  joy, 
and  peace,  and  happiness  ?  Is  the  in- 
fidel to  tell  him  coolly  that  he  must  be 
mistaken  in  regard  to  the  existence  of 
these  emotions,  and  that  it  is  all  delu- 
sion ?  Can  a  child  doubt  whether  it 
loves  a  parent ;  a  husband  whether  he 
loves  his  wife  ;  a  friend,  a  friend  ;  a  man, 
his  country  1  And  can  he  doubt  whe- 
ther this  emotion  produces  joy  ?  And 
can  a  man  doubt  whether  he  loves 
God  1  Whether  he  has.  different  views 
from  what  he  once  had  ?  Whether  he 
has  peace  and  joy  in  view  of  the  cha- 
racter of  God,  and  the  hope  of  heaven  1 
And  by  what  right  shall  the  infidel  tell 
him  that  he  is  mistaken,  and  that  all 
this  is  delusion  1  How  can  he  enter 
into  the  soul,  and  pronounce  the  man 
who  professes  to  have  these  feelings 
mistaken  1  What  should  we  think  of 
the  man  who  should  tell  a  wife  that 
she  did  not  love  her  husband  ;  or  a 
father  that  he  did  not  love  his  children  ? 
How  can  he  know  this  ?  And,  in  like 


manner,  how  can  an  infidel  and  a  scof- 
fer say  to  a  Christian,  that  all  his  hopes 
and  joys,  his  love  and  peace  are  delusion 
and  fanaticism  ?  The  truth  is,  that  the 
great  mass  of  Christians  are  just  as  well 
satisfied  of  the  truth  of  religion,  as  they 
are  of  their  own  existence ;  and  that  a 
Christian  will  die  for  his  love  to  the 
Saviour,  just  as  he  will  die  for  his  wife, 
and  children,  and  country.  Martyrdom 
in  the  one  case  is  on  the  same  princi- 
ple as  martyrdom  in  the  other.  Mar- 
tyrdom in  either,  is  noble  and  honour- 
able, and  evinces  the  highest  qualities 
and  principles  of  the  human  mind. 

5th.  Christians  are  influenced  by  true 
wisdom,  ver.  6.  They  are  not  fools ; 
though  they  appear  to  be  to  their  fellow 
men.  They  see  a  real  beauty  and  wis- 
dom in  the  plan  of  redemption  which 
the  world  does  not  discern.  It  is  not 
the  wisdom  of  this  world  ;  but  it  is  the 
wisdom  which  looks  to  eternity.  Is  a 
man  a  fool  who  acts  with  reference  to 
the  future  ?  Is  he  a  fool  who  believes 
that  he  shall  live  to  all  eternity,  and 
who  regards  it  as  proper  to  make  prepa- 
ration for  that  eternity  1  Is  he  a  fool 
who  acts  as  if  he  were  to  die — to  be 
judged — to  enter  on  an  unchanging 
destiny  1  Folly  is  manifested  in  clos- 
ing the  eyes  on  the  reality  of  the  con- 
dition ;  not  in  looking  at  it  as  it  is.  The 
man  who  is  sick,  and  who  strives  to 
convince  himself  that  he  is  well ;  the 
man  whose  affairs  are  in  a  state  of 
bankruptcy,  and  who  is  unwilling  to 
know  it,  is  a  fool.  The  man  who  is 
willing  to  know  all  about  his  situation, 
and  to  act  accordingly,  is  a  wise  man. 
The  one  represents  the  conduct  of  a 
sinner,  the  other  that  of  Christian.  A 
man  who  should  see  his  child  drowning, 
or  his  house  on  fire,  or  the  pestilence 
breathing  around  him,  and  be  uncon- 
cerned, or  dance  amidst  such  scenes, 
would  be  a  fool  or  a  madman.  And  is 
not  the  sinner  who  is  gay  and  thought- 
less  over  the  grave  and  over  hell  equal!) 
foolish  and  mad  ?  And  if  there  be  a 
God,  a  heaven,  a  Saviour,  and  a  hell  • 
if  men  are  to  die,  and  to  be  judged,  is 
he  not  wise  who  acts  as  if  it  were  so. 


A.D.  59.] 


CHAPTER  III. 


and  who  lives  accordingly  ?  While 
Christians,  therefore,  may  not  be  distin- 
guished for  the  wisdom  of  this  world — 
while  many  are  destitute  of  learning, 
science,  and  eloquence,  they  have  a 
wisdom  which  shall  survive  when  all 
uiluT  is  vanished  away. 

6th.  All  the  wisdom  of  this  world  shall 
come  to  naught,  ver.  6.  What  will  be 
the  value  of  political  sagacity,  when  all 
governments  shall  come  to  an  end  but 
the  divine  government  ?  What  the 
value  of  eloquence,  and  graceful  dic- 
tion, when  we  stand  at  the  judgment 
seat  of  Christ?  What  the  value  of 
science  in  this  world,  when  all  shall  be 
revealed  with  the  clearness  of  noonday  ] 
How  low  will  appear  all  human  attain- 
ments in  that  world,  when  the  light  of 
eternal  day  shall  be  shed  over  all  the 
works  of  God  1  How  little  can  human 
bcience  do  to  advance  the  eternal  inte- 
rests of  man  ?  And  how  shall  all  fade 
away  in  the  future  world  of  glory — just 
as  the  feeble  glimmering  of  the  stars 
fade  away  before  the  light  of  the  morn- 
ing sun  !  How  little,  therefore,  should 
we  pride  ourselves  on  the  highest  attain- 
ments of  science,  and  the  most  elevated 
distinctions  of  learning  and  eloquence. 

7th.  God  has  a  purpose  in  regard  to 
the  salvation  of  men.  ver.  7.  This 
schema  was  ordained  before  the  world. 
It  was  not  a  new  device.  It  was  not 
the  offspring  of  chance,  an  accident, 
or  an  after  thought.  It  was  because 
God  purposed  it  from  eternity.  God 
has  a  plan ;  and  this  plan  contem- 
plates the  salvation  of  his  people.  And 
it  greatly  enhances  the  value  of  this 
benevolent  plan  in  the  eyes  of  his  peo- 
ple, that  it  has  been  the  object  of  the 
eternal  earnest  desire  and  purpose  of 
God.  How  much  a  gift  is  enhanced 
in  value  from  the  fact  that  it  has  been 
long  the  purpose  of  a  parent  to  bestow 
it ;  that  he  has  toiled  for  it ;  that  he  has 
made  arrangements  for  it ;  and  that  this 
has  been  the  chief  object  of  his  efforts 
and  his  plan  for  years.  So  the  favours 
of  eternal  redemption  are  bestowed  on 
Christians  as  the  fruit  of  the  eternal 
purpose  and  desire  of  God.  And  how 


I  should  our  hearts  rise  in  gratitude  to 
him  for  his  unspeakable  gift ! 

8th.  One  great  and  prominent  cause 
of  sin  is  the  fact  that  men  are  blind  tc 
the  reality  and  beauty  of  spiritual  ob- 
jects. So  it  was  with  those  who  cru- 
cified the  Lord.  ver.  8.  Had  they  seen 
his  glory  as  it  was,  they  would  not  have 
crucified  him.  And  so  it  is  now  When 
men  blaspheme  God,  they  see  not  his 
excellency ;  when  they  revile  religion, 
they  know  not  its  real  value  ;  when 
they  break  the  laws  of  God,  they  do 
not  fully  discern  their  purity  and  their 
importance.  It  is  true  they  are  wilfully 
ignorant,  and  their  crime  is  often  en- 
hanced by  this  fact ;  but  it  is  equally 
true  that  "  they  know  not  what  they 
do."  For  such  poor,  blinded,  deluded 
mortals,  the  Saviour  prayed ;  and  for 
such  we  should  all  pray.  The  man  that 
curses  God,  has  no  just  sense  of  what 
he  is  doing.  The  man  who  is  profane, 
and  a  scoffei,  and  a  liar,  and  an  adul- 
terer, has  no  just  sense  of  the  awful 
nature  of  his  crime  ;  and  is  an  object 
of  commiseration — while  his  sin  should 
be  hated — and  is  a  proper  subject  of 
prayer. 

9th.  Men  are  often  committing  the 
most  awful  crimes  when  they  are  un- 
conscious of  it.  ver.  8.  What  crime 
could  compare  with  that  of  crucifying 
the  only  Son  of  God  ?  And  what  crime 
could  be  attended  with  more  dreadful 
consequences  to  its  perpetrators  1  So 
of  sinners  now.  They  little  know  what 
they  do ;  and  they  little  know  the  con- 
sequences of  their  sins.  A  man  may 
curse  his  Maker,  and  say  it  is  in  sport ! 
But  how  will  it  be  regarded  in  the  day 
of  judgment?  A  man  may  revile  the 
Saviour  !  But  how  will  it  appear  when 
he  dies  ?  It  is  a  solemn  thing  to  trifle 
with  God  and  with  his  laws.  A  man  is 
safer  when  he  sports  on  a  volcano,  or 
when  he  makes  a  jest  of  the  pesti- 
lence or  the  forked  lightnings  of  hea- 
ven, than  when  he  sports  with  reli- 
gion and  with  God  !  In  a  world  like 
this,  men  should  be  serious  and  fear 
God.  A  single  deed,  like  that  of  the 
crucifixion  of  Christ,  may  be  remem- 


I.  CORINTHIANS. 


bercd  when  all  the  circumstances  of 
sport  and  mockery  shall  have  passed 
away — remembered  when  the  world 
be  destroyed,  and  stars  and  suns  shall 
rush  to  ruin. 

10th.  Christians  have  views  of  the 
oeauties  of  religion,  and  have  consola- 
tions arising  from  these  views,  which  the 
cvorld  has  not.  ver.  9.  They  have  dif- 
ferent views  of  God,  of  Christ,  of  heaven, 
of  eternity.  They  see  a  beauty  in  all 
these  things,  and  a  wisdom  in  the  plan 
of  salvation,  which  the  men  of  the  world 
do  not  see.  The  contemplations  of  this 
beauty  and  wisdom,  and  the  evidence 
which  they  have  that  they  are  interested 
in  all  this,  gives  them  a  joy  which  the 
world  does  not  possess.  They  see  what 
che  eye  has  not  elsewhere  seen  ;  they 
*njoy  what  men  elsewhere  have  not 
'ii i joyed  ;  and  they  are  elevated  to  pri- 
vileges which  men  elsewhere  do  not 
possess.  On  earth  they  partake  of  hap- 
piness which  the  world  never  can  give, 
and  in  heaven  they  shall  partake  of  the 
fulness  of  that  joy — of  pleasures  there 
which  the  eye  had  not  before  seen,  nor 
the  ear  heard,  nor  the  heart  of  man 
conceived.  Who  would  not  be  a 
'  •hristian? 

llth.  The  Holy  Ghost  is  in  some 
•wnse  distinct  from  the  Father.  This  is 
•mplied  in  his  action  as  an  agent — in 
searching,  knowing,  &c.  ver.  10,  11. 
An  attribute  ;  a  quality,  does  not  search 
-.id  know. 

1 2th.  The  Holy  Spirit  is  divine. 
4  one  can  know  God  but  one  equal  to 
i  mself.  If  the  Spirit  intimately  knows 
t,e  wisdom,  the  goodness,  the  omnis- 
'i  ;nce,  the  eternity,  the  power  of  God, 
•>•  must  be  divine.  No  created  being 
•*n  have  this  intelligence,  ver.  10,  11. 
13th.  Christians  are  actuated  by  a 
ndferent  spirit  from  the  men  of  this 
*  »rld.  ver.  12.  They  are  influenced 
3V  a  regard  to  God  and  his  glory.  The 
ij  >n  of  the  world  are  under  the  influ- 
ence of  pride,  avarice,  sensuality,  am- 
•»•' ton,  and  vainglory. 

i4th.  The  sinner  does  not  perceive 


[A   D   50. 


the  beauty  of  the  things  of  religion. 
To  all  this  beauty  he  is  blind.  This 
is  a  sober  and  a  most  melancholy  fact. 
Whatever  may  be  the  cause  of  it,  the 
fact  is  undeniable  and  sad.  It  is 
so  with  the  sensualist;  with  the  men 
of  avarice,  pride,  ambition,  and  licenti 
ousness.  The  gospel  is  regarded  as 
folly,  and  is  despised  and  scorned  by  the 
men  of  this  world.  This  is  true  in  all 
places,  among  all  people,  and  at  all 
times.  To  this  there  are  no  exceptions 
in  human  nature ;  and  over  this  we 
should  sit  down  and  weep. 

1 5th.  The  reason  of  this  is,  that  men 
love  darkness.  It  is  not  that  they  are 
destitute  of  the  natural  faculties  for  lov- 
ing God,  for  they  have  as  strong  native 
powers  as  those  who  become  Christians. 
It  is  because  they  tfue  sin — and  this 
simple  fact,  carried  out  into  all  its  bear- 
ings, will  account  for  all  the.  difficulties 
in  the  way  of  the  sinner's  conversion. 
There  is  nothing  else  ;  and 

16th.  We  see  here  the  value  of  the 
influences  of  the  Spirit.  It  is  by  thiu 
Spirit  alone  that  the  mind  of  the  Chris- 
tian is  enlightened,  sanctified,  and  com- 
forted. It  is  by  him  alone  that  he  seej 
the  beauty  of  the  religion  which  he 
loves ;  it  is  by  his  influence  alone  that 
he  differs  from  his  fellow  men.  And 
no  less  important  is  it  for  the  sinner. 
Without  the  influences  of  that  Spirit  his 
mind  will  always  be  in  darkness,  and 
his  heart  will  always  hate  the  gospel. 
How  anxiously,  therefore,  should  he 
cherish  his  influences  !  How  careful 
should  he  be  not  to  grieve  him  away  ! 

17th.  There  is  a  difference  between 
Christians  and  other  men.  One  is  en- 
lightened by  the  Holy  Spirit,  the  other 
not ;  one  sees  a  beauty  in  religion,  to 
the  other  it  is  folly  ;  the  one  has  the 
mind  of  Christ,  the  other  has  the  spirit 
of  the  world  ;  the  one  discerns  the  ex- 
cellency of  the  plan  of  salvation,  to  the 
other  all  is  darkness  and  folly.  How 
could  beings  differ  more  in  their  moral 
feelings  and  views  than  do  Christians 
and  the  men  c  f  this  world  1 


CHAPTER  III. 

A  ND  I,   brethren,  could  not 
•^  speak   unto  'you   as  a  unto 

CHAPTER.  III. 

THE  design  of  this  chapter  is  sub- 
stantially the  same  as  the  former.  It 
is  t j  reprove  the  pride,  the  philosophy, 
the  vain  wisdom  on  which  the  Greeks 
so  \nuch  rested ;  and  to  show  that  the 
gospel  was  not  dependent  on  that  for 
its  success,  and  that  that  had  been  the 
tXicasion  of  no  small  part  of  the  con- 
tentions and  strifes  which  had  arisen  in 
the  church  at  Corinth.  The  chapter 
is  iccupied  mainly  with  an  account  of 
ats  own  ministry  with  them ;  and 
<eems  designed  to  meet  an  objection 
Arhich  either  was  made,  or  could  have 
teen  made  by  the  Corinthians  them- 
selves, or  by  the  false  teacher  that  was 
among  them.  In  ch.  ii.  12 — 16,  he 
aail  affirmed  that  Christians  were 
in  fact  under  the  influence  of  the 
Spirit  of  God  ;  that  they  were  enlight- 
ened in  a  remarkable  deg-ree  ;  that  they 
understood  all  things  pertaining  to 
f-he  Christian  religion.  To  this,  it 
either  was,  or  could  have  been  objected 
r-hat  Paul,  when  among  them  had  not 
•nstructed  them  fully  in  the  more  deep 
ind  abstruse  points  of  the  gospel ;  and 
rhat  he  had  confined  his  instructions  to 
che  very  rudiments  of  the  Christian 
religion.  Of  this,  probably  the  false 
.eachers  who  had  formed  parties  among 
•Jhem,  had  taken  the  advantage,  and 
lad  pretended  to  carry  the  instruction 
x>  a  much  greater  length,  and  to  ex- 
plain many  things  which  Paul  had  left 
mexpJained.  Hence  this  division  into 
jarties.  It  became  Paul,  therefore,  to 
state  why  he  had  confined  his  instruc- 
tions to  the  rudiments  of  the  gospel 
imong  them — and  this  occupies  the 
irst  part  of  the  chapter,  v.  1 — 11.  The 
eason  was,  that  they  were  not  pre- 
jared  to  receive  higher  instruction,  but 
vere  carnal,  and  he  could  not  address 
hem  as  being  prepared  to  enter  fully 
nto  the  more  profound  doctrines  of  the 
Christian  religion.  The  proof  that 
this  was  SO}  was  found  in  the  fact  that 


CHAPTER  III.  f.5 

spiritual,  but  as  unto  carnal,  even 


as  unto  babes  *  in  Christ. 

a  c.2.14,15.         b  Heb.5.12,13.  lPet.2.2. 


they  had  been  distracted  with  disputes 
and  strifes,  which  demonstrated  that 
they  were  not  prepared  for  the  higher 
doctrines  of  Christianity.  He  then 
reproves  them  for  their  contentions,  on 
the  ground  that  it  was  of  little  conse- 
sequence  by  what  instrumentality  they 
had  been  brought  to  the  knowledge  of 
the  gospel,  and  that  there  was  no  occa- 
sion for  their  strifes  and  sects.  ALL 
success,  whoever  was  the  instrument, 
was  to  be  traced  to  God  (ver.  5 — 7), 
and  the  fact  that  one  teacher  or  another 
had  first  instructed  them,  or  that  one 
was  more  eloquent  than  another,  should 
not  be  the  foundation  for  contending 
sects.  God  was  the  source  of  all 
blessings.  Yet  in  order  to  show  the 
real  nature  of  his  own  work,  in  order 
to  meet  the  whole  of  the  objection,  he 
goes  on  to  state  that  he  had  done  the 
most  important  part  of  the  work  in  the 
church  himself.  He  had  laid  the 
foundation ;  and  all  the  otners  were 
but  tearing  the  superstructure.  And 
much  as  his  instructions  might  appear 
to  be  elementary,  and  unimportant,  yet 
it  had  been  done  with  the  same  skill 
which'an  architect  evinces  who  labours 
that  the  foundation  may  be  well  laid 
and  firm.  ver.  10,  11.  The  others 
who  had  succeeded  him,  whoever  they 
were,  were  but  builders  upon  this 
foundation.  The  foundation  had  been 
well  laid,  and  they  should  be  careful 
how  they  built  on  it.  ver.  12 — 16. 
The  mention  of  this  fact — that  '  e  had 
laid  the  foundation,  and  tha<  that 
foundation  was  Jesus  Christ,  and  that 
they  had  been  reared  upon  that  as  a 
church,  leads  him  to  the  inference  (ver. 
16,  17),  that  they  should  be  holy  as 
the  temple  of  God  ;  and  the  conclusion 
from  the  whole  is,  (1.)  That  no  man 
should  deceive  himself,  of  which  there 
was  so  much  danger  (ver.  18 — 20)  ; 
and,  (2.)  That  no  Christian  should 
glory  in  men,  for  ail  things  were  theirs. 
It  was  no  matter  who  had  been  their 


60 


I.  CORINTHIANS. 


[A.  i).  59 


2  1  have  fed  you  with  milk, 
and  not  with  meat :  for  hitherto 


teacher  on  earth,  all  belonged  to  God  ; 
and  they  had  a  common  interest  in  the 
most  eminent  teachers  of  religion,  and 
they  should  rise  above  the  petty  rival- 
ships  of  the  world,  and  rejoice  in  the 
assurance  that  all  things  belonged  tc 
fhem.  vcr.  21 — 23. 

1.  And  /,  brethren.  See  ch.  ii.  1. 
This  is  designed  to  meet  an  implied 
objection.  He  had  said  (ch.  ii.  14 — 16) 
that  Christians  were  able  to  under- 
stand all  things.  Yet,  they  would  re- 
collect that  he  had  not  addressed  them 
as  such,  but  had  confined  himself  to 
the  more  elementary  parts  of  religion 
when  he  came  among  them.  He  had 
not  entered  upon  the  abstruse  and  dif- 
ficult points  of  theology — the  points  of 
speculation  in  which  the  subtle  Greeks 
so  much  abounded  and  so  much  de- 
lighted. He  now  states  the  reason  why 
he  had  not  done  it.  The  reason  was  one 
that  was  most  humbling  to  their  pride ; 
but  it  was  the  true  reason,  and  faithful- 
ness demanded  that  it  should  be  stated. 
It  was,  that  they  were  carnal,  and  not 
qualified  to  understand  the  deep  mys- 
teries of  the  gospel ;  and  the  proof  of 
this  was  unhappily  at  hand.  It  was 
too  evident  in  their  contentions  and 
strifes,  that  they  were  under  the  in- 
fluence of  carnal  feelings  and  views. 
t  Could  not  speak  unto  you  as  unto 
spiritual.  '  I  could  not  regard  you  as 
spiritual — as  qualified  to  enter  into  the 
full  and  higher  truths  of  the  gospel ;  I 
could  not  regard  you  as  divested  of  the 
feelings  which  influence  carnal  men — 
the  men  of  the  world,  and  I  addressed 
you  accordingly.  I  could  not  discourse 
to  you  as  to  far-advanced  and  well-in- 
formed Christians.  I  taught  you  the 
rudiments  only  of  the  Christian  reli- 
gion.' He  refers  here,  doubtless,  to  his 
instructions  when  he  founded  the 
church  at  Corinth.  See  Note,  ch.  ii.  13 
— 15.  1  But  as  unto  carnal.  The  word 
carnal  here  («r4gK/vc/?)  is  not  the  same 
which  in  ch.  ii.  14  is  translated  natural 
refers  to  one  who  is 


0  ye  were   not  able  to  bear 
neither  yet  now  are  ye  able. 


a  Jno.16.12. 


unrenewed,  and  who  is  wholly  under 
the  influence  of  his  sensual  or  ani- 
mal nature,  and  is  nowhere  applied  to 
Christians.  This  is  applied  here  to 
Christians — but  to  those  who  have 
much  of  the  remains  of  corruption, 
and  who  are  imperfectly  acquainted 
with  the  nature  of  religion ;  babes  in 
Christ.  It  denotes  those  who  still 
evinced  the  feelings  and  views  which 
pertain  to  the  flesh,  in  these  unhappy 
contentions,  and  strifes,  and  divisions. 
"  The  works  of  the  flesh  are  hatred, 
variance,  emulations,  wrath,  strife,  sedi- 
tions, envyings"  (Gal.  v.  20,  21)  ;  and 
these  they  had  evinced  in  their  divi- 
sions ;  and  Paul  knew  that  their  dan- 
ger lay  in  this  direction,  and  he  there- 
fore addressed  them  according  to  their 
character.  Paul  applies  the  word  to 
himself  (Rom.  vii.  14),  "for  I  am  car- 
nal ;"  and  here  it  denotes  that  they 
were  as  yet  under  the  influence  of  the 
corrupt  passions  and  desires  which  the 
flesh  produces,  ^  As  unto  babes  in 
Christ.  As  unto  those  recently  born 
into  his  kingdom,  and  unable  to  under- 
stand the  profounder  doctrines  of  the 
Christian  religion.  It  is  a  common 
figure  to  apply  the  term  infants  and 
children  to  those  who  are  feeble  in  un- 
derstanding, or  unable,  from  any  cause, 
to  comprehend  the  more  profound  in- 
structions of  science  or  religion. 

2.  /  have  fed  you  with  milk.  Paul 
here  continues  the  metaphor,  which  is 
derived  from  the  custom  of  feeding 
infants  with  the  lightest  food.  Milk 
here  evidently  denotes  the  more  simple 
and  elementary  doctrines  of  Chris- 
tianity— the  doctrines  of  the  new  birth, 
of  repentance,  faith,  &c.  The  same 
figure  occurs  in  Heb.  v.  11 — 14;  and 
also  in  classical  writers.  See  Wetstein. 
^  And  not  with  meat.  Meat  here  de- 
notes the  more  sublime  and  mysterious 
doctrines  of  religion,  ^f  For  hitherto. 
Formerly,  when  I  came  among  you, 
and  laid  the  foundations  of  the  church. 
1  Not  able  to  bear  it.  You  were  not 


A.D.  59.] 

3  For  ye  are  yet  carnal :  for 
whereas  u  there  is  among  you 
envying,  and  strife,  and  l  divi- 
sions, are  ye  not  carnal,  and 
walk  a  as  men  ? 


CHAPTER  III. 


61 


a  James  3  16. 
iig  to  man. 


oTjfactions.        » accord- 


mfficiently  advanced  in  Christian  know- 
.edge  to  comprehend  the  higher  myste- 
ries of  the  gospel.  1  Neither  yet 
now,  &c.  The  reason  why  they  were 
not  then  able  he  proceeds  immediately 
to  state. 

3  For  ye  are  yet  carnal.  Though 
you  are  Christians,  and  are  the  friends 
of  God  in  the  main,  yet  your  divi- 
sions and  strifes  show  that  you  are  yet, 
in  some  degree,  under  the  influence  of 
the  principles  which  govern  the  men 
of  this  world.  Men  who  are  governed 
solely  by  the  principles  of  this  world, 
evince  a  spirit  of  strife,  emulation  and 
contention  ;  and  just  so  far  as  you  are 
engaged  in  strife,  just  so  far  do  you 
show  that  you  are  governed  by  their 
principles  and  feelings.  ^  For  where- 
as. In  proof  that  you  are  carnal  I 
appeal  to  your  contentions  and  strifes. 
1  Envying  (£«xo?),  zeal ;  used  here  in 
the  sense  of  envy,  as  it  is  in  James  iii. 
14.  16.  It  denotes,  properly,  any  fer- 
vour of  mind  (from  £sa>),  and  may  be 
applied  to  any  exciting  and  agitating 
passion.  The  envy  here  referred  to, 
was  that  which  arose  from  the  superior 
advantages  and  endowments  which 
some  claimed  or  possessed  over  others. 
Envy  everywhere  is  a  fruitful  cause  of 
strife.  Most  contentions  in  the  church 
nre  somehow  usually  connected  with 
onvy.  ^  And  strife.  Contention  and 
<!ispute.  1  And  divisions.  Dissen- 
-ions  and  quarrels.  The  margin  cor- 
rvctly  renders  it  factions.  The  idea 
is,  that  they  were  split  up  into  parties, 
.iid  that  those  parties  were  imbittered 
/ith  mutual  recriminations  and  re- 
proaches, as  they  always  are  in  a 
church,  t  And  walk  as  men.  Marg. 
according  to  man.  The  word  walk 
is  used  often  in  the  Scriptures  in  the 
isense  oi  conduct  or  act.  You  conduct 


4  For  while  one  saith,  I  *  an, 
of  Paul ;   and  another,  I  am  of 
Apollos ;  are  ye  m  t  carnal  ? 

5  Who    then    is    Paul,    and 
who   is   Apollos,  but    ministers 

b  c.l. 12. 


as  men,  i.  e.  as  men  commonly  do ; 
you  evince  the  same  spirit  that  the 
great  mass  of  men  do.  Instead  of  be- 
ing filled  with  love ;  of  being  united 
and  harmonious  as  the  members  of  the 
same  family  ought  to  be,  you  are  split 
up  into  factions  as  the  men  of  the 
world  are. 

4.  For  while   one   saith.  &c.     See 
Note,  ch.  i.  12. 

5.  Who    then    ts    Paul,   &c.     See 
Notes,  ch.  i.  13.     Why  should  a  party 
be  formed  which  should  be  named  after 
Paul  1      What  has  he  done  or  taught 
that  should  lead  to  thisl      What  emi- 
nence has  he  that  should  induce  any  to 
call  themselves  by  his  name  1     He  is 
on  a  level  with  the  other  apostles;  and 
all  are  but  ministers,  or  servants,  and 
have  no  claim  to  the  honour  of  giving 
names  to   sects  and   parties.     God    is 
the  fountain  of  all  your  blessings,  and 
whoever  may  have    been    the    instru- 
ment by  whom  you  have  believed,  it  is 
improper  to  regard   them    as   in    any 
sense  the  fountain  of  your  blessings, 
or  to    arrange  yourselves    under  their 
name,     f  But  ministers.     Our    word 
minister,  as  now   used,  does   not  ex- 
press  the    proper  force  of  this    word. 
We  in  applying  it  to  preachers  of  the 
gospel  do  not  usually  advert  to  the  ori- 
ginal sense  of  the  word,  and  the  rea- 
sons why  it  was  given  to  them.     The 
original    word    (iiawzi)    denotes   pro- 
perly servants  in  contradistinction  from 
masters     (Matt.    xx.    26;    xxiii.     11. 
Mark  ix.    35 ;    x.    43) ;    and   denotes 
those  of  course  who  are  in  an  inferior 
rank  of  life.     They  had  not  command, 
or  authority,  but  were  subject   to  the 
command  of  others.     It  is  applied  to 
the    preachers  of  the    gospel    because 
they  are    employed   in  the  service  of 
God;  because  they  go  at  his  command 


I.  CORINTHIANS. 


[A.  D.  59. 


by  whom  ye  believed,  even a 
as  the  Lord  gave  to  every 
man  ? 

a  Rorr.  12.3,6.  lPet.4.11- 


and  arc  subject  to  his  control  and  di- 
rection. They  have  not  original  au- 
thority, nor  are  they  the  source  of  influ- 
ence or  power.  The  idea  here  is,  that 
they  were  the  mere  instruments  or 
servants  by  whom  God  conveyed  all 
blessings  to  the  Corinthians  ;  that  they 
as  ministers  were  on  a  level,  were  en- 
gaged in  the  same  work,  and  that  there- 
fore, it  was  improper  for  them  to  form 
parties  that  should  be  called  by  their 
names.  ^  By  whom.  Through  whom 
(Jl  cov),  by  whose  instrumentality. 
They  were  not  the  original  source  of 
faith,  but  were  the  mere  servants  of 
God  in  conveying  to  them  the  know- 
ledge of  that  truth  by  which  they  were 
to  be  saved.  T  Even  as  the  Lord  gave 
to  every  man.  God  is  the  original 
source  of  faith ;  and  it  is  by  his  influ- 
ence that  any  one  is  brought  to  be- 
lieve. See  Note,  Rom.  xii.  3. 6.  There 
were  diversities  of  gifts  among  the 
Corinthian  Christians,  as  there  are  in 
all  Christians.  And  it  is  here  implied, 
(1.)  That  all  that  any  one  had  was  to 
be  traced  to  God  as  its  author;  (2.) 
That  he  is  a  sovereign,  and  dispenses 
his  favours  to  all  as  he  pleases  ;  (3.) 
That  since  God  had  conferred  those  fa- 
vours, it  was  improper  for  the  Corin- 
f.hians  to  divide  themselves  into  sects 
tud  call  themselves  by  the  name  of 
cheir  teachers,  for  all  that  they  had  was 
:o  be  traced  to  God  alone.  This  idea, 
mat  all  the  gifts  and  graces  which 
f  'hristians  had,  were  to  be  traced  to  God 
•ilone,  was  one  which  the  apostle  Paul 
't'ten  insisted  on  ;  and  if  this  idea  had 
fu-en  kept  before  the  minds  and  hearts 
<>f  all  Christians,  it  would  have  pre- 
vented no  small  part  of  the  contentions 
in  the  church,  and  the  formation  of 
no  small  part  of  the  sects  in  the  Chris- 
*ian  world. 

6.  I  have  planted.  The  apostle 
tiere  compares  the  establishment  of  the 
sharch  at  Corinth  to  the  planting  of  a 
cine,  a  tree,  or  of  grain.  The  figure 


6  I  have  planted,  Apollos  wa- 
tered ;   but  God  b  gave  the   in- 


crease. 


b  c.15.10. 


is  taken  from  agriculture,  and  the 
meaning  is  obvious.  Paul  established 
the  church.  He  was  the  first  preacher 
in  Corinth ;  and  if  any  distinction 
was  due  to  any  one,  it  was  rather  to 
him  than  to  the  teachers  who  had  la- 
boured there  subsequently  ;  but  he  re- 
garded himself  as  worthy  of  no  such 
honour  as  to  be  the  head  of  a  party, 
for  it  was  not  himself,  but  God  who 
had  given  the  increase,  t  Apollos 
watered.  This  figure  is  taken  from 
the  practice  of  watering  a  tender  plant, 
or  of  watering  a  garden  or  field.  This 
was  necessary  in  a  special  manner  in 
eastern  countries.  Their  fields  be- 
came parched  and  dry  from  their  long 
droughts,  and  it  was  necessary  to  irri- 
gate them  by  artificial  means.  The 
sense  here  is,  that  Paul  had  laboured 
in  establishing  the  church  at  Corinth  ; 
but  that  subsequently  Apollos  had  la- 
boured to  increase  it,  and  to  build  it  up 
It  is  certain  that  Apollos  did  not  go  to 
Corinth  until  after  Paul  had  left  it.  See 
Acts  xviii.  18.  Comp.  27  ^  Godgavt 
the  increase.  God  caused  the  seed 
sown  to  take  root  and  spring  up  ;  and 
God  blessed  the  irrigation  of  the  tender 
plants  as  they  sprung  up,  and  caused 
them  to  grow.  This  idea  is  still  taken 
from  the  husbandman.  It  would  be 
vain  for  the  farmer  to  sow  his  seed 
unless  God  should  give  it  life.  There 
is  no  life  in  the  seed,  nor  is  there  any 
inherent  power  in  the  earth  to  make  it 
grow.  God  only,  the  giver  of  all  life, 
can  quicken  the  germ  in  the  seed,  and 
make  it  live.  So  it  would  be  in  vain 
for  the  farmer  to  water  his  plant 
unless  God  should  bless  it.  There  is 
no  living  principle  in  the  water;  no 
inherent  power  in  the  rains  of  heaven 
to  make  the  plant  grow.  It  is  adapted, 
indeed,  to  this,  and  the  seed  would  not 
I  germinate  if  it  was  not  planted,  nor 
grow  if  it  was  not  watered ;  but  the  life 
is  still  from  God.  He  arranged  these 
means,  and  he  gives  life  to  the  tende. 


A   D.  59.] 


7  So  then  neither  °  is  he  that 
planteth  any  thing,  neither  he 
that  watereth,  but  God  that  giv- 
eth  the  increase. 

aJiio.15.5.  2Cor.12.9-ll. 


CHAPTER  III. 


Llade,  and  sustains  it.  And  so  it  is 
with  the  word  of  life.  It  has  no  in- 
herent power  to  produce  effect  by  itself. 
The  power  is  not  in  the  naked  word, 
nor  in  him  that  plants,  nor  in  him  that 
waters,  nor  in  the  heart  where  it  is 
sown,  but  in  God.  But  there  is  a 
fitness  of  the  means  to  the  end.  The 
word  is  adapted  to  save  the  soul.  The 
•seed  must  be  sown  or  it  will  not  ger- 
minate. Truth  must  be  sown  in  the 
heart,  and  the  heart  must  be  prepared 
for  it — as  the  earth  must  be  ploughed 
and  made  mellow,  or  it  .will  not  spring 
up.  It  must  be  cultivated  with  -assidu- 
ous care,  or  it  will  produce  nothing. 
But  still  it  is  all  of  God — as  much  so  as 
the  yellow  harvest  of  the  field,  after  all 
the  toils  of  the  husbandman,  is  of  God. 
And  as  the  farmer  who  has  just  views, 
will  take  no  praise  to  himself  because 
his  corn  and  his  vine  start  up  and 
grow  after  all  his  care,  but  will  ascribe 
all  to  God's  unceasing,  beneficent 
agency ;  so  will  the  minister  of  religion, 
and  so  will  every  Christian,  after  all 
their  care,  ascribe  all  to  God. 

7.  Any  thing.  This  is  to  be  taken 
comparatively.  They  are  nothing  in 
comparison  with  God.  Their  agency 
is  of  no  importance  compared  with  his. 
8t:c  Note,  ch.  i.  28.  It  does  not  mean 
th.it  their  agency  ought  not  to  be  per- 
formed ;  that  it  is  not  important,  and 
indispensable  in  its  place  ;  but  that  the 
honour  is  due  to  God. — Their  agency 
i»  indispensable.  God  could  make 
seed  or  a  tree  grow  if  they  were  not 
planted  in  the  earth.  But  he  does  not 
ti'»  it.  The  agency  of  the  husbandman 
is  indispensable  in  the  ordinary  opera- 
tions of  his  providence.  If  he  does 
not  plant,  God  will  not  make  the  grain 
jr  the  tree  grow.  God  blesses  his  la- 
bours ;  he  does  not  work  a  miracle. 
God  attends  effort  with  success ;  he 
does  not  interfere  ir  a  miraculous  man- 


S  Now  he  that  pianteth  and  he 
that  watereth  are  one :  and  every 
man  *  shall  receive  his  own  re- 
ward according  to  his  own  labour 

b  Ps.62.12.  Rev.22.12. 


ner  to  accommodate  the  indolence  of 
men.  So  in  the  matter  of  salvation. 
The  efforts  of  ministers  would  be  of 
no  avail  without  God.  They  could  do 
nothing  in  the  salvation  of  the  soul 
unless  He  should  give  the  increase. 
But  their  labours  are  as  indispensable 
arid  as  necessary,  as  are  those  of  the 
farmer  in  the  production  of  a  harvest. 
And  as  every  farmer  could  say,  «my  la- 
bours are  nothing  without  God,  who 
alone  can  give  the  increase,'  so  it  is 
with  every  minister  of  the  gospel. 

S.  Are  one  (iv  s*W).  They  are 
not  the  same  person  ;  but  they  are  one 
I  in  the  following  respects:  (1.)  They 
!  are  untied  in  reference  to  the  same 
j  work.  Though  they  are  engaged  in 
different  things — for  planting  and  wa- 
tering are  different  kinds  of  work,  yet 
it  is  one  in  regard  to  the  end  to  be 
gained.  The  employments  do  not  at 
all  clash,  but  tend  to  the  same  end.  It 
is  not  as  if  one  planted,  and  the  other 
was  engaged  in  pulling  up.  (2.)  Theii 
i  work  is  one,  because  one  is  as  necessary 
as  the  other.  If  the  grain  was  not 
planted  there  would  be  no  use  in  pour- 
ing water  there ;  if  not  watered,  there 
would  be  no  use  in  planting.  The 
|  work  of  one  is  as  needful,  therefore,  as 
I  the  other ;  and  the  one  should  not  un- 
dervalue the  labours  of  the  other.  (3.) 
They  are  one  in  regard  to  God,  They 
are  both  engaged  in  performing  one 
work ;  God  is  performing  another 
There  are  not  three  parties  or  portions 
of  the  work,  but  two.  They  two  per- 
form one  part  of  the  work ;  God  alone 
performs  the  other.  Theirs  would  be 
useless  without  him  ;  he  would  not  or- 
dinarily perform  his  without  their  per- 
forming their  part.  They  could  not 
do  his  part  if  they  would — as  they  can- 
not make  a  plant  grow  ;  he  could  per- 
form their  part — as  he  could  plant  and 
water  without  the  farmer ;  but  it  is  not 


1.  CORINTHIANS. 


9  For   we    are    labourers    to- 
gether a  with  God :  ye  are  God's 


in  accordance  with  his  arrangements  to 
do  it.  1  And  every  man.  The  argu- 
ment of  the  apostle  here  has  reference 
only  to  ministers ;  but  it  is  equally  true 
of  all  men,  that  they  shall  receive  their 
proper  reward,  t  Shall  receive.  In 
the  day  of  judgment,  when  God  de- 
cides the  destiny  of  men.  The  deci- 
sions of  that  day  will  be  simply  deter- 
mining what  every  moral  agent  oughf 
to  receive,  ^  His  own  reward.  His 
lit,  "or  proper  (<rif  i'Acv)  reward ;  that 
which  pertains  to  him,  or  which  shall 
be  a  proper  expression  of  the  character 
and  value  of  his  labour. — The  word 
reward  (/-c/j'3-iv)  denotes  properly  that 
which  is  given  by  contract  for  service 
rendered ;  an  equivalent  in  value  for 
services  or  for  kindness.  Note,  Rom. 
iv.  4.  In  the  Scriptures  it  denotes 
pay,  wages,  recompense  given  to  day- 
labourers,  to  soldiers,  &c.  It  is  applied 
often,  as  here,  to  the  retribution  which 
God  will  make  to  men  in  the  day  of 
judgment;  and  is  applied  to  the  fa- 
vours which  he  will  then  bestow  on 
them,  or  to  the  punishment  which  he 
will  inflict  as  the  reward  of  their  deeds. 
Instances  of  the  former  sense  occur  in 
Matt.  v.  12 ;  vi.  Luke  vi.  23.  35.  Rev. 
xi.  18 ;  of  the  latter  in  2  Pet.  ii.  13. 
15. — In  regard  to  the  righteous,  it  does 
not  imply  merit,  or  that  they  deserve 
heaven  ;  but  it  means  that  God  will 
lender  to  them  that  which,  according 
to  the  terms  of  his  new  covenant,  he 
has  promised,  and  which  shall  be  a  fit 
expression  of  his  acceptance  of  their 
services.  It  is  -proper,  according  to 
Inese  arrangements,  that  they  should 
be  blessed  in  heaven.  It  would  not  be 
proper  that  they  should  be  cast  down 
to  hell. — Their  original  and  their  sole 
title  to  eternal  life  is  the  grace  of  God 
through  Jesus  Christ ;  the  measure,  or 
amount  of  the  favours  bestowed  on 
them  there,  shall  be  according  to  the 
services  which  they  render  on  earth. 
\  parent  may  resolve  to  divide  his 
estate  among  his  sons,  and  their  title 


[A.D.  59 

ush-mdry,  ye  are  God's  build 


or,  tillage.        b  Heb.3.6.  lPet.2.5. 


to  any  thing  may  be  derived  from  hia 
mere  favour;  but  he  may  determine 
that  it  shall  be  divided  according  to 
their  expressions  of  attachment,  and 
to  their  obedience  to  him. 

9.  For  we  are  labourers  together 
W  ill  God  (Qvu  yd^  la-fjie/  a-vvigyoi).  We. 
are  God's  co-workers.  A  similar  ex- 
pression occurs  in  2  Cor.  vi.  1,  "We 
then  as  workers  together  with  him,"  &c. 
This  passage  is  capable  of  two  signi- 
fications :  -first,  as  in  our  translation, 
that  they  were  co-workers  with  God ; 
engaged  with  him  in  his  work,  that  he 
and  they  co-operated  in  the  productior- 
of  the  effect ;  or  that  it  was  a  joint 
work;  as  we  speak  of  a  partnercy,  or 
of  joint-effort  among  men.  So  ipany 
interpreters  have  understood  this.  If 
this  is  the  sense  of  the  passage,  then  it 
means  that  as  a  farmer  may  be  said  to 
be  a  co-worker  with  God  when  he 
plants  and  tills  his  field,  or  does  that 
without  which  God  would  not  work  in 
that  case,  or  without  which  a  harvest 
would  not  be  produced,  so  the  Christian 
minister  co-operates  with  God  in  pro- 
ducing the  same  result.  He  is  engaged 
in  performng  that  which  is  indispensable 
to  the  end  ;  and  God  also,  by  his  Spirit, 
co-operates  with  the  same  design.  If 
this  be  the  idea,  it  gives  a  peculiar 
sacredness  to  the  work  of  the  ministry, 
and  indeed  to  the  work  of  the  farmer 
and  the  vinedresser.  There  is  no  higher 
honour  than  for  a  man  to  be  engaged  in 
doing  the  same  things  which  God  does, 
and  participating  with  him  in  accom- 
plishing his  glorious  plans.  But  doubts 
have  been  suggested  in  regard  to  this 
interpretation.  (1.)  The  Greek  does 
not  of  necessity  imply  this.  It  is 
literally,  not  we  are  his  co-partners, 
but  we  are  his  fellow  labourers,  L  e. 
fellow  labourers  in  his  employ,  under 
his  direction — as  we  say  of  servants  of 
the  same  rank  they  are  fellow  labourers 
of  the  same  master,  not  meaning  that 
the  master  was  engaged  in  working 
with  them,  but  that  they  were  fellow 


\.D   59.] 


CHAPTER  III. 


10  According  "  tc    the    grace    of  •  God    which    is    given    unto 

a  Rom.  12.3. 


labourers  one  with  another  in  his  em- 
ployment. (2.)  There  is  no  expression 
that  is  parallel  to  this.  There  is  none 
that  speaks  of  God's  operating  jointly 
with  his  creatures  in  producing  the 
same  result.  They  may  be  engaged 
in  regard  to  the  same  end ;  but  the 
sphere  of  God's  operations  and  of  their 
operations  is  distinct.  God  does  one 
thing;  and  they  do  another,  though 
they  may  contribute  to  the  same  result. 
The  sphere  of  God's  operations  in  the 
growth  of  a  tree  is  totally  distinct  from 
that  of  the  man  who  plants  it.  The 
man  who  planted  it  has  no  agency  in 
causing  the  juices  to  circulate;  in  ex- 
panding the  bud  or  the  leaf;  that  is,  in 
the  proper  work  of  God. — In  3  John 
8,  Christians  are  indeed  said  to  be 
"  fellow  helpers  to  the  truth"  (rwttyoi 
tH  cteiSii*) ;  that  is,  they  operate  with 
the  truth,  and  contribute  by  their 
labours  and  influence  to  that  effect. 
In  Mark  also  (xvi.  20),  it  is  said  that 
the  apostles  "  went  forth  and  preached 
everywhere,  the  Lord  working  with 
them"  (TOW  xug/cv  owsg^-oyvTo?),  where 
the  phrase  means  that  the  Lord  co- 
operated with  them  by  miracles,  &c. 
The  Lord,  by  his  own  proper  energy, 
and  in  his  own  sphere,  contributed  to 
the  success  of  the  work  in  which  they 
were  engaged.  (3.)  The  main  design 
and  scope  of  this  whole  passage  is  to 
show  that  God  is  all — that  the  apostles 
arc  nothing ;  to  represent  the  apostles 
not  as  joint-workers  with  God,  but  as 
working  by  themselves,  and  God  as 
alone  giving  efficiency  to  all  that  was 
done.  The  idea  is,  that  of  depressing 
or  humbling  the  apostles,  and  of  exalt- 
ing God  ;  and  this  idea  would  not  be 
consistent  with  the  interpretation  that 
they  were  joint-labourers  with  him. 
While,  therefore,  the  Greek  would  bear 
the  interpretation  conveyed  in  our  trans- 
lation, the  sense  may  perhaps  be,  that 
the  apostles  were  joint-labourers  with 
each  other  in  God's  service ;  that  they 
were  united  in  their  work,  and  that 
God  was  all  in  all ;  that  they  were  like 
6* 


servants  employed  in  the  service  of  a 
master,  without  saying  that  the  master 
participated  with  them  in  their  work. 
This  idea  is  conveyed  in  the  translation 
of  Doddridge,  "  we  are  the  fellow  la- 
bourers of  God."  So  Rosenmiiller. 
Calvin,  however,  Grotius,  Whitby,  and 
Bloomfiekl,  coincide  with  our  version 
in  the  interpretation.  The  Syriac  ren- 
ders it  "We  work  with  God."  The 
Vulgate,  "  We  are  the  aids  of  God." 
^[  Ye  are  God's  husbandry  (ytJ^ytw}  ; 
margin,  tillage.  This  word  occurs  no- 
where else  in  the  New  Testament.  It 
j  roperly  denotes  a  tilled  or  cultivated 
field  ;  and  the  idea  is,  that  the  church 
at  Corinth  was  the  field  on  which  God 
had  bestowed  the  labour  of  tillage,  or 
culture,  to  produce  fruit.  The  word  is 
used  by  the  LXX.  in  Gen.  xxvi.  14,  as 
the  translation  of  m3j?,  "For  he  had 
possession  of  flocks,"  &c. ;  in  Jer.  xli.  23, 
as  the  translation  of  nox,  a  yoke  ,•  and 
in  Prov.  xxiv.  30 ;  xxxi.  16,  as  the  trans- 
lation of  mt!>,  afield;  "I  went  by  the 
field  of  the  slothful,"  &c.  The  sense 
here  is,  that  all  their  culture  was  of 
God  ;  that  as  a  church  they  were  under 
his  care ;  and  that  all  that  had  been 
produced  in  them  was  to  be  traced  to 
his  cultivation,  t  God's  building. 
This  is  another  metaphor.  The  object 
of  Paul  was  to  show  that  all  that  had 
been  done  for  them  had  been  really 
accomplished  by  God.  For  this  pur- 
pose he  first  says  that  they  were  God's 
cultivated  field;  then  he  changes  the 
figure ;  draws  his  illustration  from 
architecture,  and  says,  that  they  had 
been  built  by  him  as  an  architect  rears 
a  house.  It  does  not  rear  itself;  but  it 
is  reared  by  another.  So  he  says  of 
the  Corinthians,  '  Ye  are  the  building 
which  God  erects.'  The  same  figure 
is  used  in  2  Cor.  vi.  16  and  Eph.  ii.  21 
See  also  Heb.  iii.  6.  1  Pet.  ii.  5.  The 
idea  is,  that  God  is  the  supreme  agent 
in  the  founding  and  establishing  of  the 
church,  in  all  its  gifts  and  graces. 

10.  According  to  the  grace  of  God, 
By  the  fa'Dur  of  God  which  is  given 


Jib 


I.  CORINTHIANS. 


me,    as    a   wise    master-buiWer, 
I     h?,ve    laid     the     foundation, 


to  me.  All  that  Paul  had  done  had 
been  by  the  mere  favour  of  God.  His 
appointment  was  from  him ;  and  all 
the  skill  which  he  had  shown,  and  all 
the  agency  which  he  had  employed, 
had  been  from  him.  The  architectural 
figure  is  here  continued  with  some 
striking  additions  and  illustrations.  By 
the  "  grace  of  God"  here,  Paul  probably 
means  his  apostleship  to  the  Gentiles, 
which  had  been  conferred  on  him  by 
the  mere  favour  of  God,  and  all  the 
wisdom,  and  skill,  and  success  which 
he  had  evinced  in  founding  the  church. 
1  As  a  wise  master-builder.  Gr.  Ar- 
chitect. The  word  does  not  imply  that 
Paul  had  any  pre-eminence  over  his 
brethren,  but  that  he  had  proceeded  in 
his  work  as  a  skilful  architect,  who 
secures  first  a  firm  foundation.  Every 
builder  begins  with  the  foundation ; 
and  Paul  had  proceeded  in  this  man- 
ner in  laying  first  a  firm  foundation  on 
which  the  church  could  be  reared.  The 
word  wise  here  means  skilful,  judicious. 
Comp.  Matt.  vii.  24.  t  I  have  laid 
the  foundation.  What  this  foundation 
was,  he  states  in  ver.  11.  The  meaning 
here  is,  that  the  church  at  Corinth  had 
been  at  first  established  by  Paul.  See 
Acts  xviii.  1,  &c.  ^  And  another. 
Other  teachers.  I  have  communicated 
to  the  church  the  first  elements  of  Chris- 
tian knowledge.  Others  folloiv  out  this 
instruction,  and  edify  the.  church.  The 
discussion  here  undergoes  a  slight 
change.  In  the  former  part  of  the 
chapter,  Christians  are  compared  to  a 
building ;  here  the  doctrines  which  are 
taught  in  the  church  are  compared  to 
various  parts  of  a  building.  Grotius. 
See  similar  instances  of  translation  in 
Matt.  xiii.  Mark  iv.  John  x.  |  But 
let  every  man,  &c.  Every  man  who 
is  a  professed  teacher.  Let  him  be 
careful  what  instructions  he  shall  give 
to  a  church  that  has  been  founded  by 
apostolic  hands,  and  that  is  established 
on  the  only  true  foundation.  This  is 


and 


[A.  \).  59 

another   buildeth    thereon. 


But   let   every  man    take   heed 


designed  to  guard  against  false  instruc- 
tion and  the  instructions  of  false  teach- 
ers. Men  should  take  heed  what  in- 
struction they  give  to  a  church,  (1 .)  Be- 
cause of  the  fact  that  the  church  belongs 
to  God,  and  they  should  be  cautious 
what  directions  they  give  to  it;  (2.)  Be- 
cause it  is  important  that  Christians 
should  not  only  be  on  the  true  founda- 
tion, but  that  they  should  be  fully  in- 
structed in  the  nature  of  their  religion, 
and  the  church  should  be  permitted  to 
rise  in  its  true  beauty  and  loveliness; 
(3.)  Because  of  the  evils  which  result 
from  false  instruction.  Even  when  the 
foundation  is  firm,  incalculable  evils 
will  result  from  the  want  of  just  and 
discriminating  instruction.  Error  sanc- 
tifies no  one.  The  effect  of  it  even  on 
the  minds  of  true  Christians  is  to  mar 
their  piety ;  to  dim  its  lustre ;  and  to 
darken  their  minds.  No  Christian  can 
enjoy  religion  except  under  the  full- 
orbed  shining  of  the  word  of  truth; 
and  every  man,  therefore,  who  gives 
false  instruction,  is  responsible  for  all 
the  darkness  he  causes,  and  for  all  the 
want  of  comfort  which  true  Christians 
under  his  teaching  may  experience. 
(4.)  Every  man  must  give  an  account 
of  the  nature  of  his  instructions ;  and 
he  should  therefore  "  take  heed  to  him 
self,  and  his  doctrine"  (1  Tim.  iv.  16") : 
and  preach  such  doctrine  as  shall  bear 
the  test  of  the  great  day.  And  from 
this  we  learn,  that  it  is  important 
that  the  church  should  be  built  in 
the  true  foundation ;  and,  that  it  is 
scarcely  less  important  that  it  should 
be  built  up  in  the  knowledge  of  the 
truth.  Vast  evils  are  constantly  occur- 
ring in  the  church  for  the  want  of  pro- 
per instruction  to  young  converts.  Many 
seem  to  feel  that  provided  the  foun- 
dation be  well  laid,  that  is  all  that  is 
needed.  But  the  grand  thing  which 
is  wanted  at  the  present  time,  is,  that 
those  who  are  converted  should,  as 
soon  as  possible,  be  instructed  FUILT 


A.  I).  59.] 


CHAPTKU  III. 


67 


how     he     buildeth     thereupon. 
1 1   For  other  foundation  can 
no  man  lay  than  that  is  laid,  a 
which  is  Jesus  Christ. 

a  Isa.2S.lG.  Matt.16.13.  Eph.2.20.  2Tim.2.19. 


12  Now  if  any  man  build 
upon  this  foundation  gold,  sil- 
ver, precious  stones,  wood,  hay, 
stubble ; 


in  the  nature  of  the  religion  which  they 
have  embraced.  What  would  be  thought 
of  a  farmer  who  should  plant  a  tree, 
and  never  water  or  trim  it ;  who  should 
plant  his  seed,  and  never  cultivate  the 
corn  as  it  springs  up ;  who  should  sow 
his  fields,  and  then  think  that  all  is 
well,  and  leave  it  to  be  overrun  with 
weeds  and  thorns  1  Piety  is  often 
stunned,  its  early  shootings  blighted, 
its  rapid  growth  checked  for  the  want 
of  early  culture  in  the  church.  And 
perhaps  there  is  no  one  thing  in  which 
pastors  more  frequently  fail  than  in  re- 
gard to  the  culture  which  ought  to  be 
bestowed  on  those  who  are  converted — 
especially  in  early  life.  Our  Saviour's 
views  on  this  were  expressed  in  the 
admonition  to  Peter,  "  Feed  my  lambs.'' 
John  xxi.  15. 

11.  For  other  foundation.  It  is 
implied  by  the  course  of  the  argument 
here,  that  this  was  the  foundation  which 
had  been  laid  at  Corinth,  and  on  which 
the  church  there  had  been  reared.  And 
it  is  affirmed  that  no  other  foundation 
can  be  laid.  A  foundation  is  that  on 
which  a  building  is  reared :  the  foun- 
dation of  a  church  is  the  doctrine  on 
which  it  is  established ;  that  is,  the 
doctrines  which  its  members  hold — 
those  truths  which  lie  at  the  basis  of 
their  hopes,  and  by  embracing  which 
they  have  been  converted  to  God. 
1  Can  no  man  lay.  That  is,  there  is 
no  other  true  foundation,  t  Which  is 
Jesus  Christ.  Christ  is  often  called 
the  foundation  ;  the  stone  ;  the  corner 
stone  on  which  the  church  is  reared. 
Isa.  xxviii.  16.  Matt.  xxi.  42.  Acts  iv. 
11.  Eph.  ii.  20.  2  Tim.  ii.  19.  1  Pet. 
ii.  6.  The  meaning  is,  that  no  true 
church  can  be  reared  which  does  not 
embrace  and  hold  the  true  doctrines 
respecting  him — those  which  pertain 
to  his  incarnation,  his  divine  nature, 
his  instructions,  his  example,  his  atone- 


ment, his  resurrection,  and  ascension. 
The  reason  why  no  true  church  can  be 
established  without  embracing  the  truth 
as  it  is  in  Christ  is,  that  it  is  by  him 
only  that  men  can  be  saved  ;  and  where 
this  doctrine  is  wanting,  all  is  wanting 
that  enters  into  the  essential  idea  of  a 
church.  The  fundamental  doctrines  of 
the  Christian  religion  must  be  em- 
braced, or  a  church  cannot  exist;  and 
where  those  doctrines  are  denied,  no 
association  of  men  can  be  recognised 
as  a  church  of  God.  Nor  can  the  foun- 
dation be  modified  or  shaped  so  as  to 
suit  the  wishes  of  men.  It  must  be 
laid  as  it  is  in  the  Scriptures  ;  and  the 
superstructure  must  be  reared  on  that 
alone. 

12.  Now  if  any  man.  If  any 
teacher  in  the  doctrines  which  he  in- 
culcates ;  or  any  private  Christian  in 
the  hopes  which  he  cherishes.  The 
main  discussion  doubtless,  has  respect 
to  the  teachers  of  religion.  Paul  car- 
ries forward  the  metaphor  in  this  and 
the  following  verses  with  respect  to  the 
building.  He  supposes  that  the  foun- 
dation is  laid  ;  that  it  is  a  true  founda- 
tion ;  that  the  essential  doctrines  in 
regard  to  the  Messiah  are  the  real  basis 
on  which  the  edifice  is  reared.  But,  he 
says,  that  even  admitting  that,  it  is  a 
subject  of  vast  importance  to  attend  to 
the  kind  of  structure  which  shall  be 
reared  on  that ;  whether  it  shall  be 
truly  beautiful,  and  valuable  in  itself, 
and  such  as  shall  abide  the  trial  of  the 
last  great  day  ;  or  whether  it  be  mean, 
worthless,  erroneous,  and  such  as  shall 
at  last  be  destroyed.  There  had  been 
some  difference  of  opinion  in  regard  to 
the  interpretation  of  this  passage,  aris- 
ing from  the  question  whether  the 
apostle  designed  to  represent  one  or  two 
buildings.  The  former  has  been  the 
more  common  interpretation,  and  the 
sense  according  to  that  is,  'the  true 


68 


I.  CORINTHIANS. 


[A.  D. 


foundation  is  laid ;  but  on  that  it  is 
improper  to  place  vile  and  worthless 
materials.  It  would  be  absurd  to  work 
them  in  with  those  which  are  valuable  ; 
it  would  be  absurd  to  work  in,  in  rear- 
'ng  a  building,  wood,  and  hay,  and  stub- 
ble, with  gold,  and  silver,  and  precious 
stones ;  there  would  be  a  want  of  con- 
cinnity  and  beauty  in  this.  So  in  the 
spiritual  temple.  There  is  an  impro- 
priety, an  unfitness,  in  rearing  the 
spiritual  temple,  to  interweave  truth 
with  error;  sound  doctrine  with  false.' 
See  Calvin  and  Macknight.  Grotius 
renders  it,  "  Paul  feigns  to  himself 
an  edifice,  partly  regal,  and  partly  rus- 
tic. He  presents  the  image  of  a  house 
who«e  walls  are  of  marble,  whose 
columns  are  made  partly  of  gold  and 
paitly  of  silver,  whose  beams  are  of 
wood,  and  whose  roof  thatched  with 
straw."  Others,  among  whom  are 
Wetstein,  Doddridge,  Rosenmuller, 
suppose  that  he  refers  to  two  buildings 
that  might  be  reared  on  this  foundation 
— either  one  that  should  be  magnifi- 
cent and  splendid ;  or  one  that  should 
be  a  rustic  cottage,  or  mean  hovel, 
thatched  with  straw,  and  made  of 
planks  of  wood.  Doddridge  paraphrases 
the  passage,  "  If  any  man  build,  I 
say,  upon  this  foundation,  let  him 
look  to  the  materials  and  the  nature  of 
his  work;  whether  he  raise  a  stately 
and  magnificent  temple  upon  it,  adorn- 
ed as  it  were  like  the  house  of  God  at 
Jerusalem,  with  gold  and  silver,  and 
large,  beautiful,  and  costly  stones ;  or 
a  mean  hovel,  consisting  of  nothing 
better  than  planks  of  wood  roughly  put 
together,  and  thatched  with  hay  and 
stubble.  That  is,  let  him  look  to  it, 
whether  he  teach  the  substantial,  vital 
truths  of  Christianity,  and  which  it 
was  intended  to  support  and  illustrate  ; 
or  set  himself  to  propagate  vain  sub- 
tilties  and  conceits  on  the  one  hand, 
or  legal  rites  and  Jewish  traditions  on 
the  other ;  which  although  they  do  not 
entirely  destroy  the  foundation,  disgrace 
it,  as  a  mean  edifice  would  do  a  grand 
and  extensive  foundation  laid  with 
great  pomp  and  solemnity."  This  pro- 
bably expresses  the  correct  sense  of  the 


passage.  The  foundation  may  be  well 
laid;  yet  on  this  foundation  an  edifice 
rnay  be  reared  that  shall  be  truly  mag- 
nificent, or  one  that  shall  be  mean  and 
worthless.  So  the  true  foundation  of  a 
church  may  be  laid,  or  of  individual 
conversion  to  God  in  the  true  doctrine 
respecting  Christ.  That  church  01 
that  individual  may  be  built  up  and 
adorned  with  all  the  graces  which  trutr. 
is  fitted  to  produce ;  or  there  may  br 
false  principles  and  teachings  super 
added  ;  doctrines  that  shall  delude  am' 
lead  astray  ;  or  views  and  feelings  cul- 
tivated as  piety,  and  believed  to  bi 
piety,  which  may  be  no  part  of  true  re 
ligion,  but  which  are  mere  delusion  am 
fanaticism,  f  Gold,  silver.  On  thf 
meaning  of  these  words  it  is  not  ne 
cessary  to  dwell ;  or  to  lay  too  mucl 
stress.  Gold  is  the  emblem  of  tha 
which  is  valuable  and  precious,  anc 
may  be  the  emblem  of  that  truth  anc 
holiness  which  shall  bear  the  tna 
of  the  great  day.  In  relation  to  th( 
figure  which  the  apostle  here  uses 
it  may  refer  to  the  fact  that  co- 
lumns or  beams  in  an  edifice  might  be 
gilded  ;  or  perhaps,  as  in  the  temple, 
that  they  might  be  solid  gold,  so  as  to 
bear  the  action  of  intense  heat ;  or  so 
that  fire  would  not  destroy  them. — So 
the  precious  doctrines  of  truth,  and  all 
the  feelings,  views,  opinions,  habits, 
practices,  which  truth  produces  in  an 
individual  or  a  church,  will  bear  the 
trial  of  the  last  great  day.  ^  Precious 
atones.  By  the  stones  here  referred  to, 
are  not  meant  gems  which  are  esteem- 
ed of  so  much  value  for  ornaments,  but 
beautiful  and  valuable  maibles.  The 
word  precious  here  (r^/if?)  means 
those  which  are  obtained  at  a  price, 
which  are  costly  and  valuable ;  and  is 
particularly  applicable,  therefore,  to  the 
costly  marbles  which  were  used  in 
building.  The  figurative  sense  here 
does  not  differ  materially  from  that 
.  conveyed  by  the  silver  and  gold.  By 
this  edifice  thus  reared  on  the  true 
!  foundation,  we  are  to  understand,  (1.) 
|  The  true  doctrines  which  should  be 
I  employed  to  build  up  a  church — doc- 
'  trines  which  would  bear  the  test  of 


A.  D.  59.] 


CHAPTER  III. 


13  Every  man's  work  shall 
be  made  manifest :  for  the  day 
shall  declare  it,  because  it  shall 


1  be  revealed  by  fire  ;  and  the  ' 
fire  shall  try  every  man's  work, 
of  what  sort  it  is. 

'  is.  a  Zech.13.9.  2Pet.l.7;  1.J2. 


ihe  trial  of  the  last  day;  and,  (2.) 
Such  views  in  regard  to  piety,  and  to 
luty ,  such  feelings  and  principles  of 
action,  as  should  be  approved,  and  seen 
to  be  genuine  piety  in  the  day  of  judg- 
ment, f  Wood.  That  might  be  easily 
burned.  An  edifice  reared  of  wood 
instead  of  marble,  or  slight  buildings, 
such  as  were  often  put  up  for  tempo- 
rary purposes  in  the  east — as  cottages, 
places  for  watching  their  vineyards, 
&c.  See  my  Note  on  Isa.  i.  8.  ^  Hay, 
stubble.  Used  for  thatching  the  build- 
ing, or  for  a  roof.  Perhaps,  also,  grass 
was  sometimes  employed  in  some  way 
to  make  the  walls  of  the  building. 
Such  an  edifice  would  burn  readily ; 
would  be  constantly  exposed  to  take 
fire.  By  this  is  meant,  (1.)  Errors 
and  false  doctrines,  such  as  will  not  be 
found  to  be  true  in  the  day  of  judg- 
ment, and  as  will  then  be  swept  away ; 
(2.)  Such  practices  and  mistaken 
views  of  piety,  as  shall  grow  out  of 
false  doctrines  and  errors. — The  foun- 
dation may  be  firm.  Those  who  are 
referred  to  may  be  building  on  the  Lord 
Jesus,  and  may  be  true  Christians. 
Yet  there  is  much  error  among  those 
who  are  not  Christians.  There  are 
many  things  mistaken  for  piety  which 
will  yet  be  seen  to  be  false.  There  is 
much  enthusiasm,  wildfire,  fanaticism, 
bigotry;  much  affected  humility  ;  much 
that  is  supposed  to  be  orthodoxy ;  much 
regard  to  forms  and  ceremonies ;  to 
"days,  and  months,  and  times,  and 
years"  (Gal.  iv.  10)  ;  much  over-heat- 
ed zeal,  and  much  precision,  and  so- 
lemn sanctimoniousness ;  much  regard 
for  exernal  ordinances  where  the  heart 
is  wanting,  that  shall  be  found  to  be 
false,  and  that  shall  be  swept  away  in 
the  day  of  judgment. 

13.  Every  man's  work  shall  be 
made  manifest.  What  every  man  has 
built  on  this  foundation  shall  be  seen. 
Whether  he  has  held  truth  or  eiror; 


whether  he  has  had  correct  views  of 
piety  or  false ;  whether  what  he  has 
done  has  been  what  he  should  have 
done  or  not.  ^  For  the  day.  The  day 
of  judgment.  Th^,  great  day  which 
shall  reveal  the  secrets  of  all  hearts, 
and  the  truth  in  regard  to  what  every 
man  has  done.  The  event  will  show 
what  edifices  on  the  true  foundation 
are  firmly,  and  what  are  weakly  built. 
Perhaps  the  word  day  here  may  mean 
time  in  general,  as  we  say,  "  time  will 
show" — and  as  the  Latin  adage  says, 
dies  docebit  f  but  it  is  more  natural  to 
refer  it  to  the  day  of  judgment.  \  Be- 
cause it  shall  be  revealed  by  fire.  The 
work,  the  edifice  which  shall  be  built 
on  the  true  foundation  shall  be  made 
known  amidst  the  fire  of  the  great  day. 
The  fire  which  is  here  referred  to,  is 
doubtless,  that  which  shall  "attend  the 
consummation  of  all  things — the  close 
of  the  world.  That  the  world  shall  be 
destroyed  by  fire,  and  that  the  solemni- 
ties of  the  judgment  shall  be  ushered 
in  by  a  universal  conflagration,  is  fully 
and  frequently  revealed.  See  Isa.  Ixvi. 
15.  2  Thess.'i.  8.  2  Pet.  iii.  7.  10,  11. 
The  burning  fires  of  that  day,  Paul 
says,  shall  reveal  the  character  of  every 
man's  work,  as  fire  sheds  light  on  all 
around,  and  discloses  the  true  nature 
of  things.  It  may  be  observed,  how- 
ever, that  many  critics  suppose  this  to 
refer  to  the  fire  of  persecution,  &c. 
Macknight.  Whitby  supposes  that  the 
apostle  refers  to  the  approaching  de- 
struction of  Jerusalem.  Others,  as 
Grotius,  Rosenmuller,  &c.  suppose  that 
the  reference  is  to  time  in  general ;  it 
shall  be  declared  ere  long ;  it  shall  be 
seen  whether  those  things  which  are 
built  on  the  true  foundation,  are  true 
by  the  test  of  time,  &c.  But  the  most 
natural  interpretation  is  that  which  re- 
fers it  to  the  day  of  judgment,  f  And 
the  fire  shall  try  every  man's  work., 
It  is  the  property  of  fire  to  test  the 


70 


1.  CORINTHIANS. 


[A.  D 


14  If  any  man's  work  abide 
which     he     hath     built     there- 


qualities  of  objects.  Thus,  gold  and 
silver,  so  far  from  being  destroyed  by 
fire,  are  purified  from  dross.  Wood, 
hay,  stubble,  are  consumed.  The 
power  of  fire  to  try  or  test  the  nature 
of  metals,  or  other  objects,  is  often  re- 
ferred to  in  the  Scripture.  Comp.  Isa. 
iv.  4 ;  xxiv.  15.  Mai.  iii.  2.  1  Pet.  i.  7. 
It  is  not  to  be  supposed  here  that  the 
material  fire  of  the  last  day  shall  have 
any  tendency  to  purify  the  soul,  or  to 
remove  that  which  is  unsound  ;  but 
that  the  investigations  and  trials  of  the 
judgment  shall  remove  all  that  is  evil, 
as  fire  acts  with  reference  to  gold  and 
silver.  As  they  are  not  burned  but 
purified  ;  as  they  pass  unhurt  through 
the  intense  heat  of  the  furnace,  so 
shall  all  that  is  genuine  pass  through 
the  trials  of  the  last  great  day,  of  which 
trials  the  burning  world  shall  be  the 
antecedent  and  the  emblem.  That 
great  day  shall  show  what  is  genuine 
and  what  is  not. 

14.  If  any  man's  work  abide,  &c. 
If  it  shall  appear  that  he  has  taught  the 
true  doctrines  of  Christianity,*  and  in- 
culcated right  practices  and  views  of 
piety,  and  himself  cherished  right  feel- 
ings:  if   the  trial  of  the   great  day, 
when  the  real  qualities  of  all  objects 
shall  be  known,  shall  show  this.    ^  He 
shall  receive  a  reward.     According  to 
the  nature  of  his  work.     See  Note  on 
ver.  8.     This  refers,  I  suppose,  to  the 
proper  rewards  on  the  day  of  judgment, 
and  not  to  the  honours  and  the  recom- 
pense which  he   may  receive  in   this 
world.     If  all  that  he  has  taught  and 
done   shall    be   proved    to    have    been 
genuine    and  pure,  then   his    reward 
shall  be  in  proportion. 

15.  If  any   man's  work  shall  be 
burned.     If  it  shall   not   be   found  to 
bear  the  test  of  the  investigation  of 
that  day — as  a  cottage  of  wood,  hay, 
and  stubble  would  not  bear  the  appli- 
cation of  fire.     If  his  doctrines  have 
not  been  true ;  if  he  has  had  mistaken 
views  of  piety;   if  he  has  nourished 
feelings  which  he  thought  were  those 


upon,  he  shall  receive  a  reward. 
15  If  any  man's  work  shall 


of  religion ;  and  inculcated  practices 
which,  however  well  meant,  are  not 
such  as  the  gospel  produces ;  if  he  has 
fallen  int<  error  of  opinion,  feeling, 
practice,  however  conscientious,  yet  he 
shall  suffer  loss.  ^  He  shall  suffer 
loss.  (1.)  He  shall  not  be  elevated  to 
as  high  a  rank  and  to  as  high  happi- 
ness as  he  otherwise  would.  That 
which  he  supposed  would  be  regarded 
as  acceptable  by  the  Judge,  and  re- 
warded accordingly,  shall  be  stripped 
away,  rnd  shown  to  be  unfounded  and 
false ;  and  inr  consequence,  he  shall  not 
obtain  those  elevated  rewards  which  he 
anticipated.  This,  compared  with  what 
he  expected,  may  be  regarded  as  a  loss 
(2.)  He  shall  be  injuriously  affected 
by  this  for  ever.  It  shall  be  a  detri- 
ment to  him  to  all  eternity.  The  effects 
shall  be  felt  in  all  his  residence  in  hea- 
ven— not  producing  misery — but  at- 
tending him  with  the  consciousness 
that  he  might  have  been  raised  to  su- 
perior bliss  in  the  eternal  abode. — The 
phrase  here  literally  means,  "  he  shall 
be  mulcted."  The  word  is  a  law 
term,  and  means  that  he  shall  be  fined, 
i.  e.  he  shall  suffer  detriment.  ^  But 
he  himself  shall  be  saved.  The  apos- 
tle all  along  has  supposed  that  the  true 
foundation  was  laid  (ver.  11),  and  if 
that  is  laid,  and  the  edifice  is  reared 
upon  that,  the  person  who  does  it  shall 
be  safe.  There  may  be  much  error, 
and  many  false  views  of  religion,  and 
much  imperfection,  still  the  man  that 
is  building  on  the  true  foundation  shall 
be  safe.  His  errors  and  imperfections 
shall  be  removed,  and  he  may  occupy 
a  lower  place  in  heaven,  but  he  shall 
be  safe.  1  Yet  so  as  by  fire  (£?  fia 
;«/go'?).  This  passage  has  greatly  per- 
plexed commentators ;  but  probably 
without  any  good  reason.  The  apos- 
tle does  not  say  that  Christians  will  be 
doomed  to  the  fires  of  purgatory  ;  nor 
that  they  will  pass  through  fire ;  nor 
that  they  will  be  exposed  to  pains  and 
punishment  at  all ;  but  he  simply  car" 
ries  out  the  figure  which  he  core 


A.  D.  59.] 


CHAPTER 


71 


be  burned,  he  shall  suffer  loss  : 
but  he  himself  shall  be  saved ; 
yet  so  °  as  by  fire. 

aZech.3.2.  Jude23. 


16  Know  ye  not  that  ye  "are 
the  temple  of  God,  and  that  the 
Spirit  of  God  dwelleth  in  you  ? 

62Cor.6.1G. 


mcnced,  and  says  that  they  will  be 
saved,  as  if  the  action  of  fire  had  been 
felt  on  the  edifice  on  which  he  is  speak- 
ing. That  is,  as  fire  would  consume 
the  wood,  hay,  and  stubble,  so  on  the 
great  day  every  thing  that  is  erroneous 
and  imperfect  in  Christians  shall  be  re- 
moved, and  that  which  is  true  and 
genuine  shall  be  preserved  as  if  it  had 
passed  through  fire.  Their  whole  cha- 
racter and  opinions  shall  be  investi- 
gated ;  and  that  which  is  good  shall  be 
approved ;  and  that  which  is  false  ?.nd 
erroneous  be  removed.  The  idea  is 
not  that  of  a  man  whose  house  is  burnt 
over  his  head  and  who  escapes  through 
the  flames,  nor  that  of  a  man  who  is 
subjected  to  the  pains  and  fires  of  pur- 
gatory ;  but  that  of  a  man  who  had 
been  spending  his  time  and  strength  to 
little  purpose  ;  who  had  built,  indeed, 
on  the  true  foundation,  but  who  had 
reared  so  much  on  it  which  was  un- 
sound, and  erroneous,  and  false,  that  he 
himself  would  be  saved  with  great  dif- 
ficulty, and  with  the  loss  of  much  of 
that  reward  which  he  had  expected,  as 
if  the  fire  had  passed  over  him  and  his 
works.  The  simple  idea,  therefore,  is, 
that  that  which  is  genuine  and  valua- 
ble in  his  doctrines  and  works,  shall  be 
rewarded,  and  the  man  shall  be  saved ; 
that  which  is  not  sound  and  genuine, 
shall  be  removed,  and  he  shall  suffer 
loss. — Some  of  the  fathers,  indeed,  ad- 
mitted that  this  passage  taught  that  all 
men  would  be  subjected  to  the  action 
of  fire  in  the  great  conflagration  with 
which  the  world  shall  close ;  that  the 
wicked  shall  be  consumed;  and  that 
the  righteous  are  to  suffer,  some  more 
and  some  less,  according  to  their  cha- 
racter. On  passages  like  this,  the 
Romish  doctrine  of  purgatory  is  based. 
But  we  may  observe,  (1.)  That  this 
passage  does  not  necessarily  or  natu- 
rally give  any  such  idea.  The  inter- 
pretation stated  above  is  the  natural 


interpretation,  and  one  which  the  pas- 
sage will  not  only  bear,  but  which  it 
demands.  (2.)  If  this  passage  would 
give  any  countenance  to  the  absurd  and 
unscriptural  idea  that  the  souls  of  the 
righteous  at  the  day  of  judgment  are  to 
be  reunited  to  their  bodies,  in  order  to  be 
subjected  to  the  action  of  intense  heat, 
to  be  brought  from  the  abodes  of  bliss* 
and  compelled  to  undergo  the  burning 
fires  of  the  last  conflagration,  stitl  it 
would  give  no  countenance  to  the  still 
more  absurd  and  unscriptural  opinion 
that  those  fires  have  been  and  are  still 
burning  ;  that  all  souls  are  to  be  sub- 
jected to  them ;  and  that  they  can  be 
removed  only  by  masses  offered  for  the 
dead,  and  by  the  prayers  of  the  living. 
The  idea  of  danger  and  peril  is,  in- 
deed, in  this  text ;  but  the  idea  of  per- 
sonal salvation  is  retained  and  con- 
veyed. 

16.  Know  ye  not,  &c.  The  apos- 
tle here  carries  forward  and  completes 
the  figure  which  he  had  commenced  in 
regard  to  Christians.  His  illustrations 
had  been  drawn  from  architecture ;  and 
he  here  proceeds  to  say  that  Christians 
are  that  building  (see  ver.  9)  ;  that 
they  were  the  sacred  temple  which  God 
had  reared  ;  and  that,  therefore,  they 
should  be  pure  and  holy.  This  is  a 
practical  application  of  what  he  had 
been  before  saying,  t  Ye  are  the  tem- 
ple of  God.  This  is  to  be  understood 
of  the  community  of  Christians,  or  of 
the  church,  as  being  the  place  where 
God  dwells  on  the  earth.  The  idea  is 
derived  from  the  mode  of  speaking 
among  the  Jews,  where  they  are  said 
often  in  the  Old  Testament  to  be  the 
temple  and  the  habitation  of  God.  And 
the  allusion  is  probably  to  the  fact  that 
God  dwelt  by  a  visible  symbol — the 
Shcchinah — in  the  temple,  and  that 
his  abode  was  there.  As  he  dwelt 
there  among  the  Jews ;  as  he  had  there 
a  temple  —  a  dwelling  place,  so  he 


/a 


I.  CORINTHIANS. 


[A  D.  59 


17  If    any    man    1  defile   the 
temple  of  God,  him  shall  God 

'•  or,  destroy. 


dwells  among  Christians.  They  are 
his  temple,  the  place  of  his  abode. 
His  residence  is  with  them  ;  and  he  is 
in  their  rnidst.  This  figure  the  apostle 
Paul  several  times  uses.  1  Cor.  vi.  19. 
2  Cor.  vi.  16.  Eph.  ,ji.  20—22.  A 
great  many  passages  have  been  quoted 
by  Eisner  and  Wetstein,  in  which  a 
virtuous  mind  is  represented  as  the 
temple  of  God,  and  in  which  the  obli- 
gation to  preserve  that  inviolate  and 
unpolluted  is  enforced.  The  figure  is 
a  beautiful  one,  and  very  impressive. 
A  temple  was  an  edifice  erected  to  the 
service  of  God.  The  temple  at  Jerusa- 
lem was  not  only  most  magnificent,  but 
was  regarded  as  most  sacred ;  (1 .)  From 
the  fact  that  it  was  devoted  to  his  s8r- 
vice  ;  and  (2.)  From  the  fact  that  it 
was  the  peculiar  residence  of  JEHOVAH. 
Among  the  heathen  also,  temples  were 
regarded  as  sacred.  They  were  sup- 
posed to  be  inhabited  by  the  divinity 
to  whom  they  were  dedicated.  They 
were  regarded  as  inviolable.  Those 
who  took  refuge  there  were  safe.  It 
was  a  crime  of  the  highest  degree  to 
violate  a  temple,  or  to  tear  a  fugitive 
who  had  sought  protection  there  from  the 
altar.  So  the  apostle  says  of  the  Chris- 
tian community.  They  were  regarded 
as  his  temple — God  dwelt  among  them 
— and  they  should  regard  themselves 
as  holy,  and  as  consecrated  to  his  ser- 
vice. And  so  it  is  regarded  as  a  species 
of  sacrilege  to  violate  the  temple,  and 
to  devote  it  to  other  uses.  1  Cor.  vi. 
19.  See  ver.  17.  1  And  that  the 
Spirit  of  God.  The  Holy  Spirit,  the 
third  person  of  the  Trinity.  This  is 
conclusively  proved  by  1  Cor.  vi.  19, 
where  he  is  called  "the  Holy  Ghost." 
t  Dwelleth  in  you.  As  God  dwelt 
formerly  in  the  tabernacle,  and  after- 
wards in  the  temple,  so  his  Spirit  now 
dwells  among  Christians. — This  can- 
not mean,  (1.)  That  the  Holy  Spirit 
is  personally  united  to  Christians,  so 
as  to  form  a  personal  union ;  or,  (2.) 
That  there  is  to  Christians  any  corn- 


destroy  ;  for  the  temple  of  God 
is  holy,  which  temple  ye  are. 


munication  of  his  nature  or  personal 
qualities;  or,  (3.)  That  there  is  any 
union  cf  essence,  or  nature  with  them, 
for  Goc  is  present  in  all  places,  and 
can,  as  God,  be  no  more  present  at  one 
place  than  at  another.  The  only  sense 
in  which  he  can  be  peculiarly  present 
in  any  place  is  by  his  influence,  or 
agency.  And  the  idea  is  one  which 
denotes  agency,  influence,  favour, 
peculiar  regard  ;  and  in  that  sense 
only  can  he  be  present  with  his  church. 
The  expression  must  mean,  (1.)  That 
the  church  is  the  seat  of  his  operations, 
the  field  or  abode  on  which  he  acts  on 
earth;  (2.)  That  his  influences  are 
there,  producing  the  appropriate  effects 
of  his  agency,  love,  joy,  peace,  long- 
suffering,  &c.  (Gal.  v.  22,  23)  ;  (3.) 
That  he  produces  there  consolations, 
that  he  sustains  and  guides  his  people , 
(4.)  That  they  are  regarded  as  dedi- 
cated or  consecrated  to  him  ;  (5.)  That 
they  are  especially  dear  to  him — that 
he  loves  them,  and  thus  makes  hia 
abode  with  them.  See  Note,  John 
xiv.  23. 

17.  If  any  man  defile,  &c.  Or, 
destroy,  corrupt  (q&tipt').  The  Greek 
word  is  the  same  in  both  parts  of  the 
sentence.  '  If  any  man  destroy  the 
temple  of  God,  God  shall  destroy  him.' 
This  is  presented  in  the  form  of  an 
adage  or  proverb.  And  the  truth  here 
stated  is  based  on  the  fact  that  the 
temple  of  God  was  inviolable.  That 
temple  was  holy ;  and  if  any  man 
subsequently  destroyed  it,  it  might  be 
presumed  that  God  would  destroy  him. 
The  figurative  sense  is,  '  If  any  man 
by  his  doctrines  or  precepts  shall 
pursue  such  a  course  as  tends  to  de- 
stroy the  church,  God  shall  severely 
punish  him.'  H  For  the  temple,  of 
God  is  holy.  The  temple  of  God  is  to 
be  regarded  as  sacred  and  inviolable. 
This  was  unquestionably  the  common 
opinion  among  the  Jews  respecting  the 
temple  at  Jerusalem ;  and  it  was  tht 
common  doctrine  of  the  Gentiles  re- 


A.  D.  59.] 


CHAPTER  III. 


73 


18  Let  no  man  deceive  him- 
self.    a  If  any  man  among  you 


a  Prov.26.12. 


seemeth  to  be  wise  in  this  world, 
let  him  become  a  fool,  that  he 
may  be  wise. 


specting  their  temples.  Sacred  places 
were  regarded  as  inviolable ;  and  this 
general  truth  Paul  applies  to  the  Chris- 
tian church  in  general. — Locke  sup- 
poses that  Paul  had  particular  reference 
here  to  the  false  teachers  in  Corinth. 
But  the  expression,  "  if  any  man,"  is 
equally  applicable  to  all  other  false 
teachers  as  to  him.  Tf  Which  temple 
ye  are.  This  proves  that  though  Paul 
regarded  them  as  lamentably  corrupt  in 
some  respects,  he  still  regarded  them  as 
a  true  church — as  a  part  of  the  holy 
temple  of  God. 

18.  Let  no  man  deceive  himself. 
The  apostle  here  proceeds  to  make  a 
practical  application  of  the  truths 
which  he  had  stated,  and  to  urge  on 
them  humility,  and  to  endeavour  to  re- 
press the  broils  and  contentions  into 
which  they  had  fallen.  Let  no  man 
be  puffed  up  with  a  vain  conceit  of  his 
own  wisdom,  for  this  had  been  the  real 
cause  of  all  the  evils  which  they  had 
experienced.  Grotius  renders  this, 
"  See  that  you  do  not  attribute  too 
much  to  your  wisdom  and  learning, 
by  resting  on  it,  and  thus  deceiye  your 
own  selves."  "All  human  philosophy," 
says  Grotius,  "  that  is  repugnant  to  the 
gospel  is  but  vain  deceit." — Probably 
there  were  many  among  them  who 
would  despise  this  admonition  as 
coming  from  Paul,  but  he  exhorts  them 
to  take  care  that  they  did  not  deceive 
themselves.  We  are  taught  here,  (1.) 
The  danger  of  self-deception — a  danger 
that  besets  all  on  the  subject  of  religion. 
(2.)  The  fact  that  false  philosophy  is 
the  most  fruitful  source  of  self-decep- 
tion in  the  business  of  religion.  So  it 
was  among  the  Corinthians ;  and  so  it 
has  been  in  all  ages  since.  |  If  any 
man  among  you.  Any  teacher,  what- 
ever may  be  his  rank  or  his  confidence 
in  his  own  abilities;  or  any  private 
member  of  the  church,  t  Seemeth  to 
be  wise.  Seems  to  himself;  or  is 
thought  to  be,  has  the  credit,  or  "eputa- 
7 


tion  of  being  wise.  The  word  seems 
(Jcx.tl)  implies  this  idea — if  any  one 
seems,  or  is  supposed  to  be  a  man  of 
wisdom  ;  if  this  is  his  reputation  ;  and 
if  he  seeks  that  this  should  be  his  re- 
putation among  men.  See  instances 
of  this  construction  in  Bloomfield. 
1  In  this  world.  In  this  age,  or  world 
(Iv  T£  ctiZvi  ToWtt).  There  is  consider- 
able variety  in  the  interpretation  of  this 
passage  among  critics.  It  may  be 
taken  either  with  the  preceding  or  the 
following  words.  Origen,  Cyprian, 
Beza,  Grotius,  Hammond,  and  Locke, 
adopt  the  latter  method,  and  under- 
stand it  thus,  "  If  any  man  among 
you  thinks  himself  to  be  wise,  let  him 
not  hesitate  to  be  a  fool  in  the  opinion 
of  this  age  in  order  that  he  may  be 
truly  wise." — But  the  interpretation 
conveyed  in  our  translation,  is  proba- 
bly the  correct  one.  '  If  any  man  has 
the  reputation  of  wisdom  among  the 
men  of  this  generation,  and  prides 
himself  on  it,'  &c.  If  he  is  esteemed 
wise  in  the  sense  in  which  the  men  of 
this  world  are,  as  a  philosopher,  a  man 
of  science,  learning,  &c.  f  Let  him 
become  a  fool.  (1.)  Let  him  be  will- 
ing to  be  regarded  as  a  fool.  (2.)  Let 
him  sincerely  embrace  this  gospel, 
which  will  inevitably  expose  him  to  the 
charge  of  being  a  fool.  (3.)  Let  all 
his  earthly  wisdom  be  esteemed  in  his 
own  eyes  as  valueless  and  as  folly  in 
the  great  matters  of  salvation.  Tf  That 
he  may  be  wise.  That  he  may  have 
true  wisdom — that  which  is  of  God. — 
It  is  implied  here,  (1.)  That  the  wis- 
dom of  this  world  will  not  make  a  man 
truly  wise.  (2.)  That  a  reputation 
for  wisdom  may  contribute  nothing  to 
a  man's  true  wisdom,  but  may  stand 
in  the  way  of  it.  (3.)  That  for  such  a 
man  to  embrace  the  gospel  it  is  neces- 
sary that  he  should  be  willing  to  cast 
away  dependence  on  his  own  wisdom, 
and  come  with  the  temper  of  a  child  to 
the  Saviour.  (4.)  That  .to  do  this  will 


1.  CORINTHIANS. 


[A.  D.  59. 


19  For   the    wisdom   of  this 
world  is  foolishness  with  God  : 
for  it  is  written,  •  He  taketh  the 
wise  in  their  own  craftiness. 

20  And    again,  *  The    Lord 

a  Job  5.13.        6Ps.94.ll. 


expose  him  to  the  charge  of  folly,  and 
the  derision  of  those  who  are  wise  in 
their  own  conceit.  (5.)  That  true 
wisdom  is  found  only  in  that  science 
which  teaches  men  to  live  unto  God, 
and  to  be  prepared  for  death  and  for 
heaven — and  that  science  is  found 
only  in  the  gospel. 

19.  For  the  wisdom  of  this  world. 
That  which  is  esteemed  to  be  wisdom 
by  the  men  of  this  world  on  the  subject 
of  religion.  It  does  not  mean  that  true 
wisdom  is  foolishness  with  him.  It  does 
not  mean  that  science,  and  prudence, 
and  law — that  the  knowledge  of  his 
works — that  astronomy,  and  medicine, 
and  chymistry,  are  regarded  by  him  as 
folly,  and  as  unworthy  the  attention 
of  men.  God  is  the  friend  of  truth  on 
all  subjects ;  and  he  requires  us  to  be- 
come acquainted  with  his  works,  and 
commends  those  who  search  them.  Ps. 
xcii.  4;  cxi.  2.  But  the  apostle  refers 
here  to  that  which  was  esteemed  to  be 
wisdom  among  the  ancients,  and  in 
which  they  so  much  prided  themselves, 
their  vain,  self-confident,  and  false  opi- 
nions on  the  subject  of  religion;  and 
especially  those  opinions  when  they 
were  opposed  to  the  simple  but  sublime 
truths  of  revelation.  See  Note,  ch.  i. 
20,  21.  \  Is  foolishness  with  God. 
Is  esteemed  by  him  to  be  folly.  Note, 
ch.  i.  20 — 24.  1  For  it  is  written,  &c. 
Job  v.  1 3.  The  word  rendered  "  taketh" 
here  denotes  to  clench  with  the  fist, 
gripe,  grasp.  And  the  sense  is,  (1.) 
however  crafty,  or  cunning,  or  skilful 
they  may  be ;  however  self-confident, 
yet  that  they  cannot  deceive  or  impose 
upon  God.  He  can  thwart  their  plans, 
overthrow  their  schemes,  defeat  their 
counsels,  and  foil  them  in  their  enter- 
prises. Job  v.  12.  (2.)  He  does  it  by 
their  own  cunning  or  craftiness.  He 
allows  them  to  involve  themselves  in 


knoweth    the    thoughts    of    the 
wise,  that  they  are  vain. 

21  Therefore  let  c  no  man 
glory  in  men :  for  all  things  are 
yours  t 

c  Jer.9.23,24. 


difficulties  or  to  entangle  each  other. 
He  makes  use  of  even  their  own  craft 
and  cunning  to  defeat  their  counsels. 
He  allows  the  plans  of  one  wise  man 
to  come  in  conflict  with  those  of  an- 
other, and  thus  to  destroy  one  another. 
Honesty  in  religion,  as  in  every  thing 
else,  is  the  best  policy  ;  and  a  man  who 
pursues  a  course  of  conscientious  in- 
tegrity may  expect  the  protection  of 
God.  But  he  who  attempts  to  carry 
his  purposes  by  craft  and  intrigue- 
who  depends  on  skill  and  cunning 
instead  of  truth  and  honesty,  will  often 
find  that  he  is  the  prey  of  his  own 
cunning  and  duplicity. 

20.  And  again.  Ps.  xciv.  11.  f  The 
Lord  knoweth.  God  searches  the  heart. 
The  particular  thing  which  it  is  here 
said  that  he  knows,  is,  that  the  thoughts 
of  man  are  vain.  They  have  this  qua- 
lity ;  and  this  is  that  which  the  psalm- 
ist here  says  that  God  sees.  The  af- 
firmation is  not  one  respecting  the  om- 
niscience of  God,  but  with  respect  to 
what  God  sees  of  the  nature  of  the 
thoughts  of  the  wise.  ^  The  thoughts 
of  the  wise.  Their  plans,  purposes, 
designs.  ^  That  they  are  vain.  That 
they  lack  real  wisdom  ;  they  are  fool- 
ish ;  they  shall  not  be  accomplished  as 
they  expect;  or  be  seen  to  have  that 
wisdom  which  they  now  suppose  they 


21.  Therefore,  &c.  Paul  here  pro- 
ceeds to  apply  the  principles  which  he 
had  stated  above.  Since  all  were  mi- 
nisters or  servants  of  God ;  since  God 
was  the  source  of  all  good  influences ; 
since,  whatever  might  be  the  preten- 
sions to  wisdom  among  men,  it  was  all 
foolishness  in  the  sight  of  God,  the  in- 
ference was  clear,  that  no  man  should 
glory  in  man.  They  were  all  alike 
poor,  frail,  ignorant,  erring,  dependent 
beings.  And  hence,  also,  as  all  wisdoro 


A.  D.59.] 


CHAPTER  III. 


75 


22   Whether  Paul,  or  Apollos,    or  Cephas,  or  the  world,  or  life, 


2ame  from  God,  and  as  Christians  par- 
took alike  of  the  benefits  of  the  instruc- 
tion of  the  most  eminent  apostles,  they 
ought  to  regard  this  as  belonging  to 
them  in  common,  and  not  to  form  par- 
ties with  these  names  at  the  head. 
^  Let  no  man  glory  in  men.  See  ch. 
i.  29.  Comp.  Jer.  ix.  23,  24.  It  was 
common  among  the  Jews  to  range 
themselves  under  different  leaders — as 
Hillel  and  Shammai ;  and  for  the  Greeks, 
also,  to  boast  themselves  to  be  the  fol- 
lowers of  Pythagoras,  Zeno,  Plato,  <Scc. 
The  same  thing  began  to  be  manifest 
in  the  Christian  church  ;  and  Paul  here 
rebukes  and  opposes  it.  *}  For  all 
things  are  yours.  This  is  a  reason 
why  they  should  not  range  themselves 
in  parties  or  factions  under  different 
leaders.  Paul  specifies  what  he  means 
by  "  all  things"  in  the  following  verses. 
The  sense  is,  that  since  they  had  an 
interest  in  all  that  could  go  to  promote 
their  welfare ;  as  they  were  common 
partakers  of  the  benefits  of  the  talents 
and  labours  of  the  apostles ;  and  as 
they  belonged  to  Christ,  and  all  to 
God,  it  was  improper  to  be  split  up 
into  factions,  as  if  they  derived  any 
peculiar  benefit  from  one  set  of  men, 
or  one  set  of  objects.  In  Paul,  in 
Apollos,  in  life,  death,  &c.  they  had  a 
common  interest,  and  no  one  should 
boast  that  he  had  any  special  proprietor- 
ship in  any  of  these  things. 

22.  Whether  Paul,  or  Apollos.  The 
sense  of  this  is  clear.  Whatever  ad- 
vantages result  from  the  piety,  self- 
denials,  and  labours  of  Paul,  Apollos, 
or  any  other  preacher  of  the  gospel, 
are  yours — you  have  the  benefit  of 
them.  One  is  as  much  entitled  to  the 
benefit  as  another ;  and  all  partake  alike 
in  the  results  of  their  ministration. 
You  should  therefore  neither  range 
yourselves  into  parties  with  their  names 
given  to  the  parties,  nor  suppose  that 
one  has  any  peculiar  interest  in  Paul, 
or  another  in  Apollos.  Their  labours 
belonged  to  the  church  in  general. 

ey  had  no  partialities — no  rivalship — 
desire  to  make  parties.  They  were 


The 
no 


united,  -uul  desirous  of  promoting  the 
welfare  of  the  whole  church  of  God. 
The  doctrine  is,  that  ministers  belong 
to  the  church,  and  should  devote  them- 
selves to  its  welfare ;  and  that  the 
church  enjoys,  in  common,  the  benefits 
of  the  learning,  zeal,  piety,  eloquence, 
talents,  example  of  the  ministers  of 
God.  And  it  may  be  observed,  that  it 
is  no  small  privilege  thus  to  be  per- 
mitted to  regard  all  the  labours  of  the 
most  eminent  servants  of  God  as  de- 
signed for  our  welfare ;  and  for  the 
humblest  saint  to  feel  that  the  labours 
of  apostles,  the  self-denials  and  suffer- 
ings, the  pains  and  dying  ag'onies 
of  martyrs,  have  been  for  his  advan- 
tage, f  Or  Cephas.  Or  Peter.  John 
i.  42.  |  Or  the  world.  This  word  is 
doubtless  used,  in  its  common  signifi- 
cation, to  denote  the  things  which  God 
has  made;  the  universe,  the  things 
which  pertain  to  this  life.  And  the 
meaning  of  the  apostle  probably  is,  that 
all  things  pertaining  to  this  world 
which  God  has  made — all  the  events 
which  are  occurring  in  his  providence 
were  so  far  theirs,  that  they  would 
contribute  to  their  advantage  and  theii 
enjoyment.  This  general  idea  may  be 
thus  expressed:  (1.)  The  world  was 
made  by  God  their  common  Father, 
and  they  have  an  interest  in  it  as  his 
children,  regarding  it  as  the  work  of  his 
hand,  and  seeing  him  present  in  all  his 
works.  Nothing  contributes  so  much 
to  the  true  enjoyment  of  the  world — to 
comfort  in  surveying  the  heavens,  the 
earth,  the  ocean,  hills,  vales,  plants, 
flowers,  streams,  in  partaking  of  the  gifts 
of  Providence,  as  this  feeling,  that  all 
are  the  works  of  the  Christian's  father, 
and  that  they  may  all  partake  of  these 
favours  as  his  children.  (2.)  The 
frame  of  the  universe  is  sustained  and 
upheld  for  their  sake.  The  universe  is 
kept  by  God  ;  and  one  design  of  God 
in  keeping  it  is  to  protect,  preserve, 
and  redeem  his  church  and  people 
To  this  end  he  defends  it  by  day  and 
night ;  he  orders  all  things ;  he  keeps 
it  from  the  storm  and  tempest;  from 


76  i.  CORINTHIANS.  [A.  D.  59 

or  death,  or  things  present,  or        23  And  ye  °  are  Christ's ;  and 
things  to  come  ;  all  are  yours  ;      Christ  is  God's. 

a  Rom.14.8. 


flood  and  fire ;  and  from  annihilation. 
The  sun,  and  moon,  and  stars — the 
times  and  seasons,  are  all  thus  ordered, 
that  his  church  may  be  guarded,  and 
brought  to  heaven.  (3.)  The  course 
of  providential  events  are  ordered  for 
their  welfare  also.  Rom.  viii.  28.  The 
revolutions  of  kingdoms — the  various 
persecutions  and  trials,  even  the  rage 
and  fury  of  wicked  men,  are  all  over- 
ruled, to  the  advancement  of  the  cause 
of  truth,  and  the  welfare  of  the  church. 
(4.)  Christians  have  the  promise  of  as 
much  of  this  world  as  shall  be  needful 
for  them;  and  in  this  sense  "  the  world" 
is  theirs.  See  Matt.  vi.  33.  Mark  x. 
29,  30.  1  Tim.  iv.  8,  "  Godliness  is 
profitable  for  all  things,  having  promise 
of  the  life  that  now  is,  and  of  that 
which  is  to  come."  And  such  was  the 
result  of  the  long  experience  and  obser- 
vation of  David.  Ps.  xxxvii.  25,  "  I 
have  been  young,  and  now  am  old ; 
yet  have  I  not  seen  the  righteous  for- 
saken, nor  his  seed  begging  bread." 
See  Isa.  xxxiii.  16.  1  Or  life.  Life 
is  theirs,  because  (1.)  They  enjoy  life. 
It  is  real  life  to  them,  and  not  a  vain 
show.  They  live  for  a  real  object,  and 
not  for  vanity.  Others  live  for  parade 
and  ambition — Christians  live  for  the 
great  purposes  of  life ;  and  life  to  them 
has  reality,  as  being  a  state  prepara- 
tory to  another  and  a  higher  world. 
Their  life  is  not  an  endless  circle  of 
unmeaning  ceremonies — of  false  and 
hollow  pretensions  to  friendship — of  a 
vain  pursuit  of  happiness,  which  is 
never  found,  but  is  passed  in  a  manner 
that  is  rational,  and  sober,  and  that 
truly  deserves  to  be  called  life.  (2.)  The 
various  events  and  occurrences  of  life 
shall  all  tend  to  promote  their  welfare, 
and  advance  their  salvation,  ^f  Death. 
They  have  an  interest,  a  property  even 
in  death,  usually  regarded  as  a  calamity 
and  a  curse.  But  it  is  theirs,  (1.)  Be- 
cause they  shall  have  peace  and  sup- 
port in  the  dying  hour.  (2.)  Because 
it  has  no  terrors  for  them.  It  shall 


take  away  nothing  which  they  are  not 
willing  to  resign.  (3.)  Because  it  is 
the  avenue  which  leads  to  their  rest ; 
and  it  is  theirs  just  in  the  same  sense 
in  which  we  say  that  "  this  is  our  road" 
when  we  have  been  long  absent,  and 
are  inquiring  the  way  to  our  homes. 
(4.)  Because  they  shall  triumph  over 
it.  It  is  subdued  by  their  Captain,  and 
the  grave  has  been  subjected  to  a  tri- 
umph by  his  rising  from  its  chills  and 
darkness.  (5.)  Because  death  is  the 
means — the  occasion  of  introducing 
them  to  their  rest.  It  is  the  advan- 
tagt^us  circumstance  in  their  history, 
by  which  they  are  removed  from  a 
world  of  ills,  and  translated  to  a  world 
of  glory.  It  is  to  them  a  source  of  in- 
expressible advantage,  as  it  translates 
them  to  a  world  of  light  and  eteinal 
felicity ;  and  it  may  truly  be  called 
theirs.  ^  Or  things  present,  or  things 
to  come.  Events  which  are  now  hap- 
pening, and  all  that  can  possibly  accur 
to  us.  Note,  Rom.  viii.  38  All  the 
calamities,  trials,  persecutions — all  the 
prosperity,  advantages,  privileges  of  the 
present  time,  and  all  that  shail  yet  take 
place,  shall  tend  to  promott  our  wel- 
fare, and  advance  the  interests  of  our 
souls,  and  promote  our  salvation,  f  All 
'  are  yours.  All  shall  tend  to  promote 
your  comfort  and  salvation 

23.  And  ye  are  Christ's.  You  be- 
long to  him  ;  and  should  not,  herefore, 
feel  that  you  are  devoted  to  ai-ff  earthly 
leader,  whether  Paul,  Apollos,  or  Peter. 
As  you  belong  to  Christ  by  redemp- 
tion, and  by  solemn  dedication  to  his 
service,  so  you  should  feel  that  you  are 
his  alone.  You  are  his  property — his 
people — his  friends.  You  should  re- 
gard yourselves  as  such,  and  foel  that 
you  all  belong  to  the  same  family,  and 
should  not,  therefore,  be  split  up  into 
contending  factions  and  parties.  1  Christ 
is  God's.  Christ  is  the  mediator  be 
tween  God  and  man.  He  carmi  to  do 
the  will  of  God.  He  was  and  *  «?till 
devoted  to  the  service  of  his  1 


A.D.  59.] 


CHAPTER  III. 


77 


God  has  a  proprietorship  in  all  that  he 
does,  since  Christ  lived,  and  acted,  and 
reigns  to  promote  the  glory  of  his  Fa- 
ther. The  argument  here  seems  to  be 
this.  '  You  belong  to  Christ ;  and  he 
to  God.  You  are  bound,  therefore,  not 
to  devote  yourselves  to  a  man,  whoever 
he  may  be,  but  to  Christ,  and  to  the 
service  of  that  one  true  GoJ,  in  whose 
service  even  Christ  was  employed. 
And  as  Christ  sought  to  promote  the 
glory  of  his  Fathefr,  so  should  you  in 
all  things.'  This  implies  no  inferiority 
of  nature  of  Christ  to  God.  It  means 
only  that  he  was  employed  in  the  ser- 
vice of  his  Father,  and  sought  his 
glory — a  doctrine  everywhere  taught 
in  the  New  Testament.  But  this  does 
not  imply  that  he  was  inferior  in  his 
nature.  A  son  may  be  employed  in 
the  service  of  his  father,  and  may  seek 
to  advance  his  father's  interests.  But 
this  does  not  prove  that  the  son  is  in- 
ferior in  nature  to  his  father.  It  proves 
only  that  he  is  inferior  in  some  re- 
spects— in  office.  So  the  Son  of  God 
consented  to  take  an  inferior  office  or 
rank ;  to  become  a  mediator,  to  assume 
the  form  of  a  servant,  and  to  be  a  man 
of  sorrows  ;  but  this  proves  nothing  in 
regard  to  his  original  rank  or  dignity. 
That  is  to  be  learned  from  the  numerous 
passages  which  affirm  that  in  nature  he 
was  equal  with  God.  See  Note,  John  i.  1 . 

REMARKS. 

1st.  Christians  when  first  converted 
may  be  well  compared  to  infants,  ver.  1. 
They  are  in  a  new  world.  They  just 
open  their  eyes  on  truth.  They  see 
new  objects  ;  and  have  new  objects  of 
attachment.  They  are  feeble,  weak, 
helpless.  And  though  they  often  have 
high  joy,  and  even  great  self-confidence, 
yet  they  are  in  themselves  ignorant  and 
weak,  and  in  need  of  constant  teach- 
ing. Christians  should  not  only  pos- 
sess the  spirit,  but  they  should  feel  that 
they  are  like  children.  They  are  like 
them  not  only  in  their  temper,  but  in 
their  ignorance,  and  weakness,  and 
helplessness. 

2d.  The  instructions  which  are  im- 
parted to  Christians  should  be  adapted 
lc  their  capacity,  ver.  2  Skill  and 
7* 


care  should  be  exercised  to  adapt  that 
instruction  to  the  wants  of  tender  con- 
sciences, and  to  those  who  are  feeble 
in  the  faith.  It  would  be  no  more  ab 
surd  to  furnish  strong  food  to  the  new 
born  babe  than  it  is  to  present  some  of 
the  higher  doctrines  of  religion  to  thf 
tender  minds  of  converts.  The  elt 
ments  of  knowledge  must  be  first  learn 
ed ;  the  tenderest  and  most  delicate 
food  must  first  nourish  the  body. — And 
perhaps  in  nothing  is  there  more  fre- 
quent error  than  in  presenting  the 
higher,  and  more  difficult  doctrines  of 
Christianity  to  young  converts,  and 
because  they  have  a  difficulty  in  regard 
to  them,  or  because  they  even  reject 
them,  pronouncing  them  destitute  of 
piety.  Is  the  infant  destitute  of  life 
because  it  cannot  digest  the  solid  food 
which  nourishes  the  man  of  fifty  years  1 
Paul  adapted  his  instructions  to  the  de- 
licacy and  feebleness  of  infantile  piety ; 
and  those  who  are  like  Paul  will  feed 
with  great  care  the  lambs  of  the  flock. 
All  young  converts  should  be  placed 
under  a  course  of  instruction  adapted 
to  their  condition,  and  should  secure  the 
careful  attention  of  the  pastors  of  the 
churches. 

3d.  Strife  and  contention  in  the 
church  is  proof  that  men  are  under 
the  influence  of  carnal  feelings.  No 
matter  what  is  the  cause  of  the  con- 
tention, the  very  fact  of  the  existence 
of  such  strife  is  a  proof  of  the  exist- 
ence of  such  feelings  somewhere,  ver 
3,  4.  On  what  side  soever  the  original 
fault  of  the  contention  may  be,  yet  its 
existence  in  the  church  is  always  proof 
that  some — if  not  all — of  those  who 
are  engaged  in  it  are  under  the  influ- 
ence of  carnal  feelings.  Christ's  king- 
dom is  designed  to  be  a  kingdom  of 
peace  and  love  ;  and  divisions  and  con- 
tentions are  always  attended  with  evils, 
and  with  injury  to  the  spirit  of  true  re- 
ligion. 

4th.  We  have  here  a  rebuke  to  that 
spirit  which  has  produced  the  existence 
of  sects  and  parties,  ver.  4.  The 
practice  of  naming  sects  after  certain 
men,  we  see,  began  early,  and  was  as 
early  rebuked  by  apostolic  authority 


78 


I.  CORINTHIANS. 


[A.  D.  59 


Would  not  the  same  apostolic  autho- 
rity rebuke  the  spirit  which  now  calls 
one  division  of  the  church  after  the 
name  of  Calvin,  another  atter  the  name 
of  Luther,  another  after  the  name  of 
Anninius  1  Should  not,  and  will  not  all 
these  divisions  yet  be  merged  in  the  high 
and  holy  name  of  Christian  ?  Our  Sa- 
viour evidently  supposed  it  possible 
that  his  church  should  be  one  (John 
xvii.  21 — 23);  and  Paul  certainly 
supposed  that  the  church  at  Corinth 
might  be  so  united.  So  the  early 
churches  were ;  and  is  it  too  much  to 
hope  that  some  way  may  yet  be  dis- 
covered which  shall  break  down  the 
divisions  into  sects,  and  unite  Christians 
both  in  feeling  and  in  name  in  spread- 
ing the  gospel  of  the  Redeemer  every- 
where 1  Does  not  every  Christian  sin- 
cerely desire  it?  And  may  there  not 
yet  await  the  church  such  a  union  as 
shall  concentrate  all  its  energies  in 
saving  the  world  ?  How  much  effort, 
how  much  talent,  how  much  wealth 
and  learning  are  now  wasted  in  con- 
tending with  other  denominations  of 
the  great  Christian  family !  How 
much  would  this  wasted — and  worse 
than  wasted  wealth,  and  learning,  and 
talent,  and  zeal  do  in  diffusing  the  gos- 
pel around  the  world  !  Whose  heart  is 
not  sickened  at  these  contentions  and 
strifes ;  and  whose  soul  will  not  breathe 
forth  a  pure  desire  to  Heaven  that  the 
time  may  soon  come  when  all  these 
contentions  shall  die  away,  and  when 
the  voice  of  strife  shall  be  hushed ;  and 
when  the  united  host  of  God's  elect 
shall  go  forth  to  subdue  the  world  to 
the  gospel  of  the  Saviour  ? 

5th.  The  proper  honour  should  be 
paid  to  the  ministers  of  the  gospel, 
ver.  5 — 7.  They  should  not  te  put 
in  the  place  of  God  ;  nor  should  their 
services,  however  important,  prevent 
the  supreme  recognition  of  God  in  the 
conversion  of  souls.  God  is  to  be  all 
and  in  all. — It  is  proper  that  the  minis- 
ters of  religion  should  be  treated  with 
respect  (1  Thess.  v.  12,  13)  ;  and  mi- 
nisters have  a  right  to  expect  and  to 
desire  the  affectionate  regards  of  those 
who  are  blessed  by  their  instrumen- 


tality. But  Paul — eminent  and  suc- 
cessful as  he  was — would  do  nothing 
that  would  diminish  or  obscure  the  sin- 
gleness of  view  with  which  the  agency 
of  God  should  be  regarded  in  the  work 
of  salvation.  He  regarded  himself  as 
nothing  compared  with  God ;  and  his 
highest  desire  was  that  God  in  all 
things  might  be  honoured. 

6th.  God  is  the  source  of  all  good 
influence,  and  of  all  that  is  holy  in 
the  church.  He  only,  gives  the  in- 
crease. Whatever  of  humility,  faith, 
love,  joy,  peace,  or  purity  we  may  have, 
is  all  to  be  traced  to  him.  No  matter 
who  plants,  or  who  waters,  Got?  gives  life 
to  the  seed  ;  God  rears  the  stalk  ;  God 
expands  the  leaf;  God  opens  the  flower 
and  gives  it  its  fragrance;  and  God  forms, 
preserves,  and  ripens  the  fruit.  So  in 
religion.  No  matter  who  the  minister 
may  be ;  no  matter  how  faithful,  learn- 
ed, pious,  or  devoted,  yet  if  any  success 
attends  his  labours,  it  is  all  to  be  traced 
to  God.  This  truth  is  never  to  be  for- 
gotten ;  nor  should  any  talents,  or  zeal, 
however  great,  ever  be  allowed  to  dim  or 
obscure  its  lustre  in  the  minds  of  those 
who  are  converted. 

7th.  Ministers  are  on  a  level,  ver.  8, 9. 
Whatever  may  be  their  qualifications 
or  their  success,  yet  they  can  claim  no 
pre-eminence  over  one  another.  They 
are  fellow  labourers — engaged  in  one 
work,  accomplishing  the  same  object, 
though  they  may  be  in  different  parts 
of  the  same  field.  The  man  who 
plants  is  as  necessary  as  he  that  waters; 
and  both  are  inferior  to  God,  and  neither 
could  do  any  thing  without  him. 

8th.  Christians  should  regard  them- 
selves as  a  holy  people,  ver.  9.  They 
are  the  cultivation  of  God.  All  that 
they  have  is  from  him.  His  own 
agency  has  been  employed  in  their 
conversion  ;  his  own  Spirit  operates  to 
sanctify  and  save  them.  Whatever 
they  have  is  to  be  traced  to  God  ;  and 
they  should  remember  that  they  are, 
therefore,  consecrated  to  him. 

9th.  No  other  foundation  can  be  laid 
in  the  church  except  that  of  Christ, 
ver.  10, 11  Unless  a  church  is  founded 
on  the  true  doctrine  respecting  the  Mas* 


-    V.D.  59.] 


CHAPTER  III. 


79 


siah,  it  is  a  false  church,  and  should 
not  be  recognised  as  belonging  to  him. 
There  can  be  no  other  foundation, 
either  for  an  individual  sinner,  or  for  a 
church.  How  important  then  to  in- 
quire whether  we  are  building  our 
hopes  for  eternity  on  this  tried  founda- 
tion !  How  faithfully  should  we  ex- 
amine this  subject  lest  our  hopes  should 
all  be  swept  away  in  the  storms  of  di- 
vine wrath !  Matt.  vii.  27,  28.  How 
deep  and  awful  will  be  the  disappoint- 
ment of  those  who  suppose  they  have 
been  building  on  the  true  foundation, 
and  who  find  in  the  great  day  of  judg- 
ment that  all  has  been  delusion  ! 

10th.  We  are  to  be  tried  at  the  day  of 
judgment,  ver.  13, 14.  All  are  to  be  ar- 
raigned, not  only  in  regard  to  the  foun- 
dation of  our  hopes  for  eternal  life, 
but  in  regard  to  the  superstructure, — 
the  nature  of  our  opinions  and  prac- 
tices in  religion.  Every  thing  shall 
come  into  judgment 

llth.  The  trial  will  be  such  as  to 
test  our  character.  —  All  the  trials 
through  which  we  are  to  pass  are  de- 
signed to  do  this.  Affliction,  tempta- 
tion, sickness,  death,  are  all  intended 
to  produce  this  result,  and  all  have  a 
tendency  to  this  end.  But,  pre-emi- 
nently is  this  the  case  with  regard  to 
the  trial  at  the  great  day  of  judgment. 
Amidst  the  light  of  the  burning  world, 
and  the  terrors  of  the  judgment;  under 
the  blazing  throne,  and  the  eye  of  God, 
every  man's  character  shall  be  seen, 
and  a  just  judgment  shall  be  pro- 
nounced. 

12th.  The  trial  shall  remove  all  that 
is  impure  in  Christians,  ver.  14.  They 
shall  then  see  the  truth ;  and  in  that 
world  of  truth,  all  that  was  erroneous 
in  their  opinions  shall  be  corrected. 
They  shall  be  in  a  world  where  fanati- 
cism cannot  be  mistaken  for  the  love 
of  truth,  and  where  enthusiasm  can- 
not be  substituted  for  zeal.  All  true 
and  real  piety  shall  there  abide ;  all 
which  is  false  and  erroneous  shall  be 
removed. 

13th.  What  a  change  will  then  take 
place  in  regard  to  Christians.  All  pro- 
bably cherish  some  opinions  which  are 


unsound ;  all  indulge  in  some  things 
now  supposed  to  be  piety,  which  will 
not  then  bear  the  test.  The  great 
change  will  then  take  place  from  im- 
purity to  purity  ;  from  imperfection  to 
perfection.  The  very  passage  from 
this  world  to  heaven  will  secure  this 
change ;  and  what  a  vast  revolution 
will  it  be  thus  to  be  ushered  into  a 
world  where  all  shall  be  pure  in  senti- 
ment ;  all  perfect  in  love. 

14th.  Many  Christians  may  be  much 
disappointed  in  that  day.  Many  who 
are  now  zealous  for  doctrines,  and  who 
pursue  with  vindictive  spirit  others  who 
differ  from  them,  shall  then  "  suffer 
less,"  and  find  that  the  persecuted  had 
more  real  love  of  truth  than  the  perse- 
cutor. Many  who  are  now  filled  with 
zeal,  and  who  denounce  the  compara- 
tively leaden  and  tardy  pace  of  others  ; 
many  whose  bosoms  glow  with  raptu- 
rous feeling,  and  burn,  as  they  sup- 
pose, with  a  seraph's  love,  shall  find 
that  all  this  was  not  piety — that  animal 
feeling  was  mistaken  for  the  love  of 
God ;  and  that  a  zeal  for  sect,  or  for  the 
triumph  of  a  party,  was  mistaken  for 
love  to  the  Saviour;  and  that  the 
kindlings  of  an  ardent  imagination 
had  been  often  substituted  for  the  ele- 
vated emotions  of  pure  and  disinte- 
rested love. 

15th.  Christians,  teachers,  and  people 
should  examine  themsefces,  and  see 
what  is  the  building  which  they  are 
rearing  on  the  true  foundation.  Even 
where  the  foundation  of  a  building  is 
laid  broad  and  deep,  it  is  of  much  im- 
portance whether  a  stately  and  magni- 
ficent palace  shall  be  reared  on  it,  suited 
to  the  nature  of  the  foundation,  or 
whether  a  mud-walled  and  a  thatched 
cottage  shall  be  all.  Between  the  foun- 
dation and  the  edifice  in  the  one  case 
there  is  the  beauty  of  proportion  and 
fitness ;  in  the  other  there  is  incon- 
gruity and  unfitness.  Who  would 
lay  such  a  deep  and  broad  foundation 
as  the  basis  on  which  to  rear  the  hut 
of  the  savage  or  the  mud  cottage  ui 
the  Hindoo  ?  Thus  in  religion.  The 
foundation  to  all  who  truly  believe  in 
the  Lord  Jesus  is  broad,  deep,  firm. 


1.  CORINTHIANS. 


magnificent.  But  the  superstructure — 
the  piety,  the  advancement  in  know- 
ledge, the  life,  is  often  like  the  cottage 
that  is  reaied  on  the  firm  basis — that 
every  wind  shakes,  and  that  the  fire 
would  soon  consume.  As  the  basis  of 
the  Christian  hope  is  firm,  so  should 
the  superstructure  be  large,  magnificent 
and  grand. 

16th.  Christians  are  to  regard  them- 
selves as  holy  and  pure.  ver.  16,  17. 
They  are  the  temple  of  the  Lord — the 
dwelling  place  of  the  Spirit.  A  temple 
is  sacred  and  inviolable.  So  should 
Christians  regard  themselves.  They 
are  dedicated  to  God.  He  dwells 
among  them.  And  they  should  deem 
themselves  holy  and  pure  ;  and  should 
preserve  their  minds  from  impure 
thoughts,  from  unholy  purposes,  from 
selfish  and  sensual  desires.  They 
should  be  in  all  respects  such  as  will 
be  the  fit  abode  for  the  Holy  Spirit  of 
God.  How  pure  should  men  be  in 
whom  the  Holy  Spirit  dwells !  How 
single  should  be  their  aims  !  How  con- 
stant their  self-denials  !  How  single 
heir  desire  to  devote  all  to  his  service, 
and  to  live  always  to  his  glory  !  How 
heavenly  should  they  be  in  their  reel- 
ings; and  how  should  pride,  sensuality, 
vanity,  ambition,  covetousness,  and  the 
love  of  gayety,  be  banished  from  their 
bosoms !  Assuredly  in  God's  world 
there  shoul^be  one  place  where  he 
will  delight  to  dwell — one  place  that 
shall  remind  of  heaven,  and  that  place 
should  be  the  church  which  has  been 
purchased  with  the  purest  blood  of  the 
universe. 

1 7th.  We  see  what  is  necessary  if  a 
man  would  become  a  Christian,  ver.  8. 
He  must  be  willing  to  be  esteemed  a 
fool;  to  be  despised;  to  have  his  name  cast 
out  as  evil ;  and  to  be  regarded  as  even 
under  delusion  and  deception.  What- 
ever may  be  his  rank,  or  his  reputation 
for  wisdom,  and  talent,  and  learning, 
lie  must  be  willing  to  be  regarded  as  a 
fool  by  his  former  associates  and  com- 
panior? ;  to  cast  off  all  reliance  on  his 
own  wisdom  ;  and  to  be  associated 
with  the  poor,  the  persecuted,  and  the 
despised  followers  of  Jesus. — Chris- 


[A.  D.  59. 


tianity  knows  no  distinctions  of  wraith, 
talent,  learning.  It  points  out  no  royal 
road  to  heaven.  It  describes  but  one 
way  ;  and  whatever  contempt  an  effort 
to  be  saved  may  involve  us  in,  it  re 
quires  us  to  submit  to  that,  anil  even 
to  rejoice  that  our  names  are  ctst  out 
as  evil. 

18th.  This  is  a  point  on  which  men 
should  be  especially  careful  that  they 
are  not  deceived,  ver.  18.  There  is 
nothing  on  which  they  are  more  likely 
to  be  than  this.  It  is  not  an  easy  thing 
for  a  proud  man  to  humble  himself;  it 
is  not  easy  for  men  who  boast  of  their 
wisdom  to  be  willing  that  their  names 
should  be  cast  out  as  evil.  And  there 
is  great  danger  of  a  man's  flattering 
himself  that  he  is  willing  to  be  a 
Christian,  who  would  not  be  willing  to 
be  esteemed  a  fool  by  the  great  and  the 
gay  men  of  this  world.  He  stil!  in- 
tends to  be  a  Christian  and  be  saved 
and  yet  to  keep  up  his  reputation  for 
wisdom  and  prudence.  Hence  every 
thing  in  religion  which  is  not  consistent 
with  such  a  reputation  for  prudence 
and  wisdom  he  rejects.  Hence  he 
takes  sides  with  the  world.  As  far  as 
the  world  will  admit  that  a  man  ought 
to  attend  to  religion  he  will  go.  Where 
the  world  would  pronounce  any  thing 
to  be  foolish,  fanatical,  or  enthusiastic, 
he  pauses.  And  his  religion  is  not 
shaped  by  the  New  Testament,  but  by 
the  opinions  of  the  world. — Such  a 
man  should  be  cautious  that  he  is  not 
deceived.  All  his  hopes  of  heaven  are 
probably  built  on  the  sand. 

19.  We  should  not  overvalue  the 
wisdom  of  this  world,  ver.  18,  19.  I» 
is  folly  in  the  sight  of  God.  And  we, 
therefore,  should  not  over-estimate  it. 
or  desire  it,  or  be  influenced  by  it. 
True  wisdom  on  any  subject  we  should 
not  despise ;  but  we  should  especially 
value  that  which  is  connected  with  sal- 
vation. 

20th.  This  admonition  is  of  especial 
applicability  to  ministers  of  the  gospel. 
They  are  in  special  danger  on  the  sub- 
ject ;  and  it  has  been  by  iheir  yielding 
themselves  so  much  to  the  power  of 
speculative  philosophy,  that  parties 


-  D.  59. 


CHAPTER  IV. 


81 


CHAPTER 

ET    a   man   so 


IV. 

account 


of 


us,    as    of    the    ministers 


aof  Christ,  and  stewards  of  the 
mysteries  of  God 


a  2Cor.6.4. 


have  been  formed  in  the  church,  and 
that  the  gospel  has  been  so  much  cor- 
rupted. 

21st.  These  considerations  should 
lead  us  t^live  above  contention,  and 
the  fondness  of  party.  Sect  and  party 
in  the  church  are  not  formed  by  the 
love  of  the  pure  and  simple  gospel,  but 
by  the  love  of  some  philosophical  opi- 
nion, or  by  an  admiration  of  the  wis- 
dom, talents,  learning,  eloquence,  or 
success  of  some  Christian  teacher. 
Against  this  the  apostle  would  guard 
us ;  and  the  considerations  presented 
in  this  chapter  should  elevate  us  above 
all  the  causes  of  contention  and  the 
ove  of  sect,  and  teach  us  to  love  as 
Brothers  all  who  love  our  Lord  Jesus 
Christ, 

22d.  Christians  have  an  interest  in 
all  things  that  can  go  to  promote  their 
happiness.  Life  and  death,  things  pre- 
sent and  things  to  come — all  shall  tend 
to  advance  their  happiness,  and  pro- 
mote their  salvation,  ver.  21 — 23. 

23d.  Christians  have  nothing  to  fear 
in  death.  Death  is  theirs,  and  shall  be 
a  blessing  to  them.  Its  sting  is  taken 
away  ;  and  it  shall  introduce  them  to 
heaven.  What  have  they  to  fear  1 
Why  should  they  be  alarmed  1  Why 
afraid  to  die  ]  Why  unwilling  to  de- 
part and  to  be  v?ith  Christ  1 

24th.  Christians  should  regard  them- 
selves as  devoted  to  the  Saviour.  They 
are  his,  and  he  has  the  highest  con- 
ceivable claim  on  their  time,  their  ta- 
lents, their  influence,  and  their  wealth. 
To  him,  therefore,  let  us  be  devoted, 
i.nd  to  him  let  us  consecrate  all  that 
we  have. 

CHAPTER  IV. 

THIS  chapter  is  a  continuation  of  the 
subject  discussed  in  those  which  go 
before,  and  of  the  argument  which 
closes  the  last  chapter.  The  proper 
division  would  have  been  at  ver.  6.  The 
design  of  the  first  six  verses  is  to  show 
he  real  estimate  in  which  the  apostles 


ought  to  be  held  as  the  ministers  of  re- 
ligion. The  remainder  of  the  chaptei 
(ver.  7 — 21)  is  occupied  in  setting  forth 
further  the  claims  of  the  apostles  to 
their  respect  in  contradistinction  from 
the  false  teachers,  and  in  reproving  the 
spirit  of  vain  boasting  and  confidence 
among  the  Corinthians.  Paul  (ver.  7) 
reproves  their  boasting  by  assuring 
them  that  they  had  no  ground  for  it, 
since  all  that  they  possessed  had  been 
given  to  them  by  God.  In  ver.  8,  he 
reproves  the  same  spirit  with  cutting 
irony,  as  if  they  claimed  to  be  emi 
nently  wise. — Still  further  to  reprove 
them,  he  alludes  to  his  own  self-denials 
and  sufferings,  as  contrasted  with  their 
ease,  and  safety,  and  enjoyment,  ver.  9 
— 14.  He  then  shows  that  his  labours 
and  self-denials  in  their  behalf,  laid  the 
foundation  for  his  speaking  to  them 
with  authority  as  a  father,  ver.  15,  16. 
And  to  show  them  that  he  claimed  that 
authority  over  them  as  the  founder  of 
their  church,  and  that  he  was  not 
afraid  to  discharge  his  duty  towards 
them,  he  informs  them  that  he  had 
sent  Timothy  to  look  into  their  affairs 
(ver.  17),  and  that  himself  would  soon 
follow ;  and  assures  them  that  he  had 
power  to  come  to  them  with  the  seve- 
rity of  Christian  discipline,  and  that  it 
depended  on  their  conduct  whether  he 
should  come  with  a  rod,  or  with  the 
spirit  of  meekness  and  love.  ver.  21. 

1.  Let  a  man.  Let  all ;  let  this  be 
the  estimate  formed  of  us  by  each  one 
of  you.  ^  So  account  of  us.  So  think 
of  us,  the  apostles.  ^  As  the  ministers 
of  Christ.  As  the  servants  of  Christ. 
Let  them  form  a  true  estimate  of  us 
and  our  office — not  as  the  head  of  a 
faction ;  not  as  designing  to  form  par- 
ties, but  as  unitedly  and  entirely  the 
servants  of  Christ.  See  ch.  iii.  5. 
t  And  stewards.  Stewards  were  those 
who  presided  over  the  affairs  of  a 
family,  and  made  provision  for  it,  &c. 
See  Note,  Luke  xvi.  1.  It  was  an 


1.  CORINTHIANS. 


[A.  D. 


2  Moreover,  it  is  required  in 
stewards,  a  that  a  man  be  found 
faithful. 

a  Luke  12.42.  Tit.1.7.  IPetAlO. 


3  But  with  me  it  is  a  very 
small  thing  that  I  should  be 
judged  of  you,  or  of  man's 


office  of  much  responsibility  ;  and  the 
apostle  by  using  the  term  here  seems 
to  have  designed  to  elevate  those  whom 
he  seemed  to  have  depreciated  in  ch.  iii. 
5.  f  Of  the  mysteries  of  God.  Of 
the  gospel.  NotlJ  ch.  ii.  7.  The 
office  of  steward  was  to  provide  those 
things  which  were  necessary  for  the 
use  of  a  family.  And  so  the  office  of 
a  minister  of  the  gospel,  and  a  steward 
of  its  mysteries,  is  to  dispense  such  in- 
structions, guidance,  counsel,  &c.,  as 
may  be  requisite  to  build  up  the 
church  of  Christ  ;  to  make  known 
those  sublime  truths  which  are  con- 
tained in  the  gospel,  but  which  had 
not  been  made  known  before  the  reve- 
lation of  Jesus  Christ,  and  which  are, 
therefore,  called  mysteries.  It  is  im- 
plied in  this  verse,  (1.)  That  the  office 
of  a  minister  is  one  that  is  subordinate 
to  Christ — they  are  his  servants.  (2.) 
That  those  in  the  office  should  not  at- 
tempt to  be  the  head  of  sect  or  party 
in  the  church.  (3.)  That  the  office  is 
honourable  as  that  of  a  steward  is  ; 
and,  (4.)  That  Christians  should  en- 
deavour to  form  and  cherish  just  ideas 
of  ministers;  to  give  them  their  true 
honour ;  but  not  to  overrate  their  im- 
portance. 

2.  Moreover,  &c.     The  fidelity  re- 
quired of  stewards  seems  to  be  adverted 
to  here,  in  order  to  show  that  the  apos- 
tles acted  from  a  higher  principle  than 
a  desire  to  please  man,  or  to  be  regard- 
ed as  at  the  head  of  a  party ;  and  they 
ought  so  to  esteem  them  as  bound,  like 
all  stewards,  to  be  faithful  to  the  mas- 
ter whom  they  seived.     t  It  *s  requir- 
ed, &c.     It  is  expected  of  them  ;  it  is  j 
the   main  or  leading   thing   in    their  ( 
office.     Eminently  in  that  office  fide-  \ 
lity  is  required  as  an  indispensable  and  ; 
cardinal  virtue.     Fidelity  to  the  mas-  j 
ter,  faithfulness   to   his   trust,  as  THE 
virtue  which  by  way  of  eminence   is 
demanded  there.    In  other  offices  other 
virtues  may  be  paiticularly  required. 


But  here  fidelity  is  demanded.  This 
is  required  particularly  because  it  is  an 
office  of  trust ;  because  the  master's 
goods  are  at  his  disposal ;  because  there 
is  so  much  opportunity  for  fhe  steward 
to  appropriate  those  goods  to  his  own 
use,  so  that  his  master  cannot  detect  it. 
There  is  a  strong  similarity  between 
the  office  of  a  steward  and  that  of  a 
minister  of  the  gospel.  But  it  is  not 
needful  here  to  dwell  on  the  resem 
blance.  The  idea  of  Paul  seems  to  be, 
(1.)  That  a  minister,  like  a  steward,  is 
devoted  to  his  master's  service,  and 
should  regard  himself  as  such.  (2.) 
That  he  should  be  faithful  to  that  trust, 
and  not  abuse  or  violate  it.  (3.)  That 
he  should  not  be  judged  by  his  fellow 
stewards,  or  fellow  servants,  but  that 
his  main  desire  should  be  to  meet  with 
the  approbation  of  his  master. — A  mi- 
nister should  be  faithful  for  obvious 
reasons.  Because,  (a)  He  is  appointed 
by  Jesus  Christ ;  (i)  Because  he  must 
answer  to  him ;  (c)  Because  the  honour 
of  Christ,  and  the  welfare  of  his  king- 
dom is  intrusted  to  him  ;  and  (c?)  Be- 
cause of  the  importance  of  the  matter 
committed  to  his  care ;  and  the  import- 
ance of  fidelity  can  be  measured  only 
by  the  consequences  of  his  labours  to 
those  souls  in  an  eternal  heaven  or  an 
eternal  hell. 

3.  But  with  me.  In  my  estimate 
in  regard  to  myself.  That  is,  I  esteem 
it  a  matter  of  no  concern.  Since  I 
adt  responsible  as  a  steward  to  my  mas- 
ter  only,  it  is  a  matter  of  small  concern 
what  men  think  of  me,  provided  I  have 
his  approbation.  Paul  was  not  insen- 
sible to  the  good  opinion  of  men.  He 
did  not  despise  their  favour  or  court 
their  contempt.  But  this  was  not  the 
principal  thing  which  he  regarded  ;  and 
we  have  here  a  noble  elevation  of  pur 
pose  and  of  aim,  which  shows  how  di 
rect  was  his  design  to  serve  and  please 
the  master  who  had  appointed  him  te 
his  office.  1  That  I  should  be  judged 


A.D.  59.] 


CHAPTER  IV. 


'judgment;    yea,    I  judge    not 
mine  own  self: 
4  For  I  know  nothing  by  my- 

i  day. 

The  word  rendered  judged  here  pro- 
perly denotes  to  examine  the  qualities 
of  any  person  or  thing ;  and  sometimes 
as  here,  to  express  the  result  of  such 
examination  or  judgment.  Here  it 
means  to  blame  or  condemn,  f  Of 
you.  By  you.  Dear  as  you  are  to  me 
as  a  church  and  a  people,  yet  my  main 
desire  is  not  to  secure  your  esteem,  or 
to  avoid  your  censure,  but  to  please  my 
master,  and  secure  his  approbation. 
t  Or  of  man's  judgment.  Of  any 
man's  judgment.  What  he  had  just 
said,  that  he  esteemed  it  to  be  a  matter 
not  worth  regarding,  whatever  might 
be  their  opinion  of  him,  might  seem  to 
look  like  arrogance,  or  appear  as  if  he 
looked  upon  them  with  contempt.  In 
order  to  avoid  this  construction  of  his 
language,  he  here  says  that  it  was  not 
because  he  despised  them,  or  regarded 
their  opinion  as  of  less  value  than 
that  of  others,  but  that  he  had  the 
same  feelings  in  regard  to  all  men. 
Whatever  might  be  their  rank,  charac- 
ter, talent,  or  learning,  he  regarded  it 
as  a  matter  of  the  least  possible  conse- 
quence what  they  thought  of  him.  He 
was  answerable  not  to  them,  but  to  his 
Master ;  and  he  could  pursue  an  inde- 
pendent course  whatever  they  might 
think  of  his  conduct.  This  is  design- 
ed also  evidently  to  reprove  them  for 
seeking  so  much  the  praise  of  each 
other.  The  Greek  here  is  'of  man's 
day,'  where  day  is  used,  as  it  often  is  in 
Hebrew,  to  denote  the  day  of  trial ;  the 
day  of  judgment;  and  then  simply  judg- 
ment. Thus  the  word  nv  day  is  used 
in  Job  xxiv.  1.  Ps.  xxxvii.  13.  Joel  i. 
15  ;  ii.  1 ;  iv.  19.  Mai.  Hi.  19.  t  Yea, 
/  judge  not  my  own  self.  I  do  not 
attempt  to  pronounce  a  judgment  on 
myself.  I  am  conscious  of  imperfec- 
tion, and  of  being  biased  by  self-love 
in  my  own  favour.  I  do  not  feel  that 
my  judgment  of  myself  would  be 
strictly  impartial,  and  in  all  respects  to 


self;  *  yet  am  Inot  hereby  jus 
tified  :  but  he  that  judgeth  me  is 
the  Lord. 

a  Ps.143.2 


be  trusted.  Favourable  as  may  be  my 
opinion,  yet  I  am  sensible  that  I  may 
be  biased.  This  is  designed  to  soften 
what  he  had  just  said  about  their  judg- 
ing him,  and  to  show  further  the  little 
value  which  is  to  be  put  on  the  judg- 
ment which  man  may  form.  '  If  I  do 
not  regard  my  own  opinion  of  myself 
as  of  high  value,  I  cannot  be  suspected 
of  undervaluing  you  when  I  say  that 
I  do  not  much  regard  your  opinion ; 
and  if  I  do  not  estimate  highly  my 
own  opinion  of  myself,  then  it  is  not 
to  be  expected  that  I  should  set  a  high 
value  on  the  opinions  of  others.' — God 
only  is  the  infallible  judge ;  and  as  we 
and  our  fellow  men  are  liable  to  be 
biased  in  our  opinions,  from  envy,  igno- 
rance, or  self-love,  we  should  regard  the 
judgment  of  the  world  as  of  little  value 
4.  For  I  know  nothing  by  myself. 
There  is  evidently  here  an  ellipsis  to 
be  supplied,  and  it  is  well  supplied  by 
Grotius,  Rosenmiiller,  Calvin,  &c.  « I 
•am  not  conscious  of  evil,  or  unfaith- 
fulness to  myself;  that  is,  in  my  mi- 
nisterial life/  It  is  well  remarked  by 
Calvin,  that  Paul  does  not  here  refer  to 
the  whole  of  his  life,  but  only  to  his 
apostleship.  And  the  sense  is,  •  I  am 
conscious  of  integrity  in  this  office. 
My  own  mind  does  not  condemn  me 
of  ambition  or  unfaithfulness.  Others 
may  accuse  me,  but  I  am  not  conscious 
of  that  which  should  condemn  me,  or 
render  me  .unworthy  of  this  office.' 
This  appeal  Paul  elsewhere  makes  to 
the  integrity  and  faithfulntss  of  his 
ministry.  So  his  speech  before  the 
elders  of  Ephesus  at  Miletus.  Acts 
xx.  18,  19.  26,  27.  Comp.  2  Cor.  vii. 
2 ;  xii.  17.  It  was  the  appeal  which 
a  holy  and  faithful  man  could  make  to 
the  integrity  of  his  public  life,  and 
such  as  every  minister  of  the  gospel 
ought  to  be  able  to  make  K  Yet  am 
I  not  hereby  justified.  I  am  not  justi- 
fied because  I  am  not  conscious  of  a 


34 


I.  CORINTHIANS. 


[A.  D.  59 


5  Therefore  judge  a  nothing 
before  the  time,  until  the  Lord 
come,  who  *  both  will  bring  to 
light  the  hidden  things  of  dark- 

a  Man  J.I.          b  Rom.2.16.  Rev.20.2. 


failure  in  my  duty.  I  know  that  God 
the  judge  may  see  imperfections  where 
I  see  none.  I  know  that  I  may  be  de- 
ceived ;  and  therefore,  I  do  not  pro- 
nounce a  judgment  on  myself  as  if  it 
were  infallible  and  final.  It  is  not  by 
the  consciousness  of  integrity  and 
faithfulness  that  I  expect  to  be  saved ; 
and  it  does  not  follow  that  I  claim  to 
be  free  from  all  personal  blame.  I 
know  that  partiality  to  ourselves  will 
often  teach  us  to  overlook  many  faults 
that  others  may  discern  in  us.  f  He 
that  judgeth  me  is  the  Lord.  By  his 
judgment  I  am  to  abide ;  and  by  his 
judgment  I  am  to  receive  my  eternal 
sentence,  and  not  by  my  own  view  of 
myself.  He  searcheth  the  hearts.  He 
may  see  evil  where  I  see  none.  I 
would  not,  therefore,  be  self-confident ; 
but  would,  with  humility,  refer  the 
whole  case  to  him.  Perhaps  there  is 
here  a  gentle  and  tender  reproof  of  the 
Corinthians,  who  were  so  confident  in 
their  own  integrity ;  and  a  gentle  ad- 
monition to  them  to  be  more  cautious, 
as  it  was  possible  that  the  Lord  would 
detect  faults  in  them  where  they  per- 
ceived none. 

5.  Therefore.  In  view  of  the  dan- 
ger of  being  deceived  in  your  judg- 
ment, and  the  impossibility  of  cer- 
tainly knowing  the  failings  of  the 
heart.  f  Judge  nothing.  Pass  no 
decided  opinion.  See  Note,  Matt.  vii. 
1.  The  apostle  here  takes  occasion  to 
inculcate  on  them  an  important  lesson 
— one  of  the  leading  lessons  of  Chris- 
tianity— not  to  pass  a  harsh  opinion  on 
the  conduct  of  any  man,  since  there  are 
so  many  things  that  go  to  make  up  his 
character  which  we  cannot  know ;  and 
so  many  secret  failings  and  motives 
which  are  all  concealed  from  us.  ^  Until 
the  Lord  come.  The  Lord  Jesus  at 
the  day  of  judgment,  when  all  secrets 
shall  be  revealed,  and  a  true  judgment 


ness,  and  will  make  manifest  the 
counsels  of  the  hearts  :  and  then 
shall  every  man  have  praise  of 
God. 


shall  be  passed  on  all  men.  f  Who 
both  will  bring  to  light.  See  Note, 
Rom.  ii.  16.  f  The  hidden  thingi 
of  darkness.  The  secret  things  of  the 
heart  which  have  been  hidden  as  it 
were  in  darkness.  The  subsequent 
clause  shows  that  this  is  the  sense. 
He  does  not  refer  to  the  deeds  of  night, 
or  those  things  which  were  wrought 
in  the  secret  places  of  idolatry,  but  to 
the  secret  designs  of  the  heart ;  and 
perhaps  means  gently  to  insinuate 
that  there  were  many  things  about  the 
character  and  feelings  of  his  enemies 
which  would  not  well  bear  the  revela- 
tions of  that*day.  f  The  counsels  of 
the  hearts.  The  purposes,  designs,  and 
intentions  of  men.  All  their  plans 
shall  be  made  known  in  that  day.  And 
it  is  a  most  fearful  and  alarming  truth, 
that  no  man  can  conceal  his  purposes 
beyond  the  day  of  judgment.  1  And 
then  shall  every  man  have  praise  of 
God.  The  word  here  rendered  prais? 
(t?r>j.ivoc)  denotes  in  this  place  reward, 
or  that  which  is  due  to  him ;  the  just 
sentence  which  ought  to  be  pronounced 
on  his  character.  It  does  not  mean  as 
our  translation  would  imply,  that  every 
man  will  then  receive  the  divine  appro- 
bation— which  will  not  be  true ;  but  that 
every  man  shall  receive  what  is  due  to 
his  character,  whether  good  or  evil.  So 
Bloomfield  and  Bretschneider  explain 
it.  Hesychius  explains  it  by  judg- 
ment (xgi<r/?).  The  word  must  be  li 
mited  in  its  signification  according  to 
the  subject  or  the  connexion.  The 
passage  teaches,  (1.)  That  we  should 
not  be  guilty  of  harsh  judgment  of 
others.  (2.)  The  reason  is,  that  we 
cannot  know  their  feelings  and  mo- 
tives. (3.)  That  all  secret  things  will 
be  brought  forth  in  the  great  day,  and 
nothing  be  concealed  beyond  that  time. 
(4.)  That  every  man  shall  receive  jus- 
tice there.  He  shall  be  treated  as  he 


A.  D.  59.] 


CHAPTER  IV. 


6  And  these  things,  brethren, 
I  have  in  a  figure  transferred  to 
myself  and  to  Apollos  for  your 
sakes ;  that  ye  might  learn  in  us 


uught  to  be.  The  destiny  of  no  one 
will  be  decided  by  the  opinions  of 
men ;  but  the  doom  of  all  will  be  lixed 
oy  God.  How  important  is  it,  there- 
fore, that  we  be  prepared  for  that  day  ; 
and  how  important  to  cherish  such 
feelings,  and  form  such  plans,  that  they 
may  be  developed  without  involving 
us  in  shame  and  contempt ! 

6.  And  these  things.  The  things 
which  I  have  written  respecting  reli- 
gious teachers  (ch.  ii.  5,  6.  22),  and 
the  impropriety  of  forming  sects  called 
after  their  names.  ^  I  have  in  a 
figure  transferred  to  myself  and 
Apollos.  The  word  here  used  (^iTur^t- 
juuT/a-x)  denotes,  properly,  to  put  on 
another  form  or  figure ;  to  change 
(Phil.  iii.  21,  "who  shall  change  our 
vile  body")  ;  to  transform  (2  Cor.  xi. 
13,  "transforming themselves  into  the 
apostles  of  Christ")  ;  and  then  to  apply 
in  the  way  of  a  figure  of  speech. 
This  may  mean  that  neither  Paul, 
Apollos,  or  Peter,  were  set  up  among 
the  Corinthians  as  heads  of  parties, 
but  that  Paul  here  made  use  of  their 
names  to  show  how  improper  it  would 
be  to  make  them  the  head  of  a  party, 
and  hence,  how  improper  it  was  to 
make  any  religious  teacher  the  head 
of  a  party ;  or  Paul  may  mean  to  say 
that  he  had  mentioned  himself  and 
Apollos  particularly,  to  show  the  im- 
propriety of  what  had  been  done ;  since, 
if  it  was  improper  to  make  them  heads 
of  parties,  it  was  much  more  so  to 
make  inferior  teachers  the  leaders  of 
factions.  Locke  adopts  the  former  in- 
terpretation. The  latter  is  probably 
the  true  interpretation,  for  it  is  evident 
from  ch.  i.  12,  13,  that  there  were  par- 
ties in  the  church  at  Corinth  that  were 
called  oy  the  names  of  Paul,  and  Apol- 
lon,  and  Peter ;  and  Paul's  design  here 
was  to  show  the  impropriety  of  this  by 
mentioning  himself,  Apollos,  and  Peter, 
*nd  thus  by  transferring  the  whole  dis- 
8 


not  to  think  of  men  above  that 
which  is  written,  that  no  one  of 
you  be  puffed  up  for  one  against 
another. 


cussion  from  inferior  teachers  and 
leaders  to  show  the  impropriety  of  it. 
He  might  have  argued  against  the  im- 
propriety of  following  other  leaders. 
He  might  have  mentioned  their  names. 
But  this  would  have  been  invidious  and 
indelicate.  It  would  have  excited  their 
anger.  He  therefore  says  that  he  had 
transferred  it  all  to  himself  and  Apollos ; 
and  it  implied  that  if  it  were  improper 
to  split  themselves  up  into  factions  with 
them  as  leaders,  much  more  was  it  im- 
proper to  follow  others ;  i.  e.  it  was  im- 
proper to  form  parties  at  all  in  the 
church.  'I  mention  this  of  ourselves  ,• 
out  of  delicacy  I  forbear  to  mention  the 
names  of  others.' — And  this  was  one 
of  the  instances  in  which  Paul  showed 
great  tact  in  accomplishing  his  object, 
and  avoiding  offence.  |  For  your 
sakes.  To  spare  your  feelings ;  or  to 
show  you  in  an  inoffensive  manner 
what  I  mean.  And  particularly  by 
this  that  you  may  learn  not  to  place  an 
inordinate  value  on  men.  |  That  ye 
might  learn  in  us.  Or  by  our  exam- 
ple and  views,  f  Not  to  think,  &c. 
Since  you  see  the  plan  which  we 
desire  to  take  ;  since  you  see  that  we 
who  have  the  rank  of  apostles,  and  have 
been  so  eminently  favoured  with  en- 
dowments and  success,  do  not  wish  to 
form  parties,  that  you  may  also  have 
the  same  views  in  regard  to  others. 
T  Above  that  tvhich  is  written.  Pro- 
bably refering  to  what  he  had  said  in 
ch.  iii.  5 — 9.  21  ;  iv.  1.  Or  it  may 
refer  to  the  general  strain  of  Scripture 
requiring  the  children  of  God  to  be 
modest  and  humble,  f  That  no  one 
of  you  be  puffed  up.  That  no  one  be 
proud  or  exalted  in  self-estimation 
above  his  neighbour.  That  no  one  be 
cftsposed  to  look  upon  others  with  con- 
tempt, and  to  seek  to  depress  and  hum- 
ble them.  They  should  regard  them- 
selves as  brethren,  and  as  all  on  a 
level.  The  argument  here  is,  that  if 


8b 


I.  CORINTHIANS. 


7  For  vvliu  *  maketh  thee  to 
differ  from  another?  and  what 
"hast  thou  that  thou  didst  not 

"  distinguished  thee.       a  James  1.17. 

Pail  and  Apollos  did  not  suppose  that 
they  had  a  right  to  put  themselves  at 
the  head  of  parties,  much  less  had  any 
of  them  a  right  to  do  so.  The  doctrine 
is,  (1.)  That  parties  are  improper  in  the 
church ;  (2.)  That  Christians  should  re- 
gard themselves  as  on  a  level ;  and,  (3.) 
That  no  one  Christian  should  regard 
others  as  beneath  him,  or  as  the  object 
of  contempt. 

7.  For  who  maketh,  &c.  This 
verse  contains  a  reason  for  what  Paul 
had  just  said ;  and  the  reason  is,  that 
all  that  any  of  them  possessed  had 
been  derived  from  God,  and  no  en- 
dowments whatever,  which  they  had, 
could  be  laid  as  the  foundation  for 
self-congratulation  and  boasting.  The 
apostle  here  doubtless  has  in  his  eye 
the  teachers  in  the  church  of  Corinth, 
and  intends  to  show  them  that  there 
was  no  occasion  of  pride  or  to  assume 
pre-eminence.  As  all  that  they  pos- 
sessed had  been  given  of  God,  it  could 
not  be  the  occasion  of  boasting  or  self- 
confidence.  1  To  differ  from  another. 
Who  has  separated  you  from  another ; 
or  who  has  made  you  superior  to 
others.  This  may  refer  to  every  thing 
in  which  one  was  superior  to  others,  or 
distinguished  from  them.  The  apostle 
doubtless  has  reference  to  those  attain- 
ments in  piety,  talents,  or  knowledge 
by  which  one  teacher  was  more  emi- 
nent than  others.  But  the  same  ques- 
tion may  be  applied  to  native  endow- 
ments of  mind;  to  opportunities  of 
education ;  to  the  arrangements  by 
which  one  rises  in  the  world;  to 
Health ;  to  property  ;  to  piety  ;  to  emi- 
nence and  usefulness  in  the  church. 
It  is  God  who  makes  one,  in  any  of 
these  respects  to  differ  from  others ;  and 
it  is  especially  true  in  regard  to  personal 
piety.  Had  not  God  interfered  and 
made  a  difference,  all  would  have  re- 
mained alike  under  sin.  The  race 


[A.  D.  59 

receive  ?  Now  if  thou  didst  re- 
ceive it,  why  dost  thou  glory,  as 
if  thou  hadst  not  received  it  ? 


would  have  together  rejected  his  met 
cy ;  and  it  is  only  by  his  distinguish 
ing.  love  that  any  are  brought  to  be- 
lieve and  be  saved.  J  And  what  hast 
thou.  Either  talent,  piety,  or  learning. 
1  That  thou  didst  not  receive.  From 
God.  By  whatever  means  you  have 
obtained  it,  it  has  been  the  gift  of  God. 
^  Why  dost  thou  glory,  &c.  Why 
dost  thou  boast  as  if  it  were  the  result 
of  your  own  toil,  skill  or  endeavour. 
This  is  not  designed  to  discourage  hu- 
man exertion ;  but  to  discourage  a 
spirit  of  vainglory  and  boasting.  A 
man  who  makes  the  most  painful  and 
faithful  effort  to  obtain  any  thing  good, 
will,  if  successful,  trace  his  success  to 
God.  He  will  still  feel  that  it  is  God 
who  gave  him  the  disposition,  the 
time,  the  strength,  the  success.  And 
he  will  be  grateful  that  he  was  en- 
abled to  make  the  effort ;  not  vain,  or 
proud,  or  boastful,  because  that  he  was 
successful.  This  passage  states  a  gene- 
ral doctrine,  that  the  reason  why  one 
man  differs  from  another  is  to  be  traced  to 
God  ;  and  that  this  fact  should  repress 
all  boasting  and  glorying,  and  produce 
true  humility  in  the  minds  of  Chris- 
tians. It  may  be  observed,  however, 
that  it  is  as  true  of  intellectual  rank, 
of  health,  of  wealth,  of  food,  of  rai- 
ment, of  liberty,  of  peace,  as  it  is  of 
religion,  that  all  come  from  God ;  and 
as  this  fact  which  is  so  obvious  and 
well  known,  does  not  repress  the  exer- 
tions of  men  to  preserve  their  health 
and  to  obtain  property,  so  it  should  not 
repress  their  exertions  to  obtain  salva- 
tion. God  governs  the  world  on  the 
same  good  principles  everywhere  ;  and 
the  fact  that  he  is  the  source  of  all 
blessings,  should  not  operate  to  dis 
courage,  but  should  prompt  to  humar 
effort.  The  hope  of  his  aid  and  bless 
ing  is  the  only  ground  of  encourage 
ment  in  any  undertaking. 


A.  D.  53.] 


CHAPTER  IV. 


8? 


8  Now  ye  are  fall,  now  ye 
are  rich,  *  ye  have  reigned  as 
kings  without  us  :  and  I  would 

6  Rev.3.17. 


to  God  ye  di  d  reign,  «,nat  we  also 
might  reign  with  you. 

9  For  I  think  that  God  hath 


8.  Now  ye  are  full.  It  is  generally 
agreed  that  this  is  spoken  in  irony, 
and  that  it  is  an  indignant  sarcasm 
uttered  against  the  false  and  self-confi- 
dent teachers  in  Corinth.  The  design 
is  to  contrast  them  with  the  apostles ; 
to  show  how  self-confident  and  vain  the 
false  teachers  were,  and  how  laborious 
and  self-denying  the  apostles  were  ;  and 
to  show  to  them  how  little  claim  they 
had  to  authority  in  the  church,  and  the 
real  claim  which  the  apostles  had  from 
their  self-denials  and  labours.  The 
whole  passage  is  an  instance  of  most 
pungent  and  cutting  sarcasm,  and 
shows  that  there  may  be  occasions 
when  irony  may  be  proper,  though  it 
should  be  rare.  An  instance  of  cutting 
irony  occurs  also  in  regard  to  the 
priests  of  Baal,  in  1  Kings  xviii.  27. 
The  word  translated  "  ye  are  full" 
(x.&.^tTfAl.vct')  occurs  only  here,  and  in 
Acts  xxvii.  38,  "  And  when  they  had 
eaten  enough."  It  is  usually  applied 
to  a  feast,  and  denotes  those  who  are 
satiated  or  satisfied.  So  here  it  means, 
'  You  think  you  have  enough.  You 
are  satisfied  with  your  conviction  of 
your  own  knowledge,  and  do  not  feel 
your  need  of  any  thing  more.'  ^  Ye 
are  rich.  This  is  presenting  the  same 
idea  in  a  different  form.  '  You  esteem 
yourselves  to  be  rich  in  spiritual  gifts, 
and  graces,  so  that  you  do  not  feel  the 
necessity  of  any  more.'  f  Ye  have 
reigned  as  kings.  This  is  simply  car- 
rying forward  the  idea  before  stated ;  but 
in  the  form  of  a  climax.  The  first  me- 
taphor is  taken  from  persons  filled  with 
food ,-  the  second  from  those  who  are  so 
rich  that  they  do  not  feel  their  want  of 
more  ;  the  third  from  those  who  are 
raised  to  a  throne,  the  highest  elevation, 
where  there  was  nothing  further  to  be 
reached  or  desired.  And  the  phrase 
means,  that  they  had  been  fully  satis- 
fied with  their  condjion  and  attain- 
ments, with  their  knowledge  and 


power,  that  they  lived  like  rich  men 
and  princes — revelling,  as  it  were,  on 
spiritual  enjoyments,  and  disdaining  all 
foreign  influence,  and  instruction,  and 
control.  \  Without  us.  Without  our 
counsel  and  instruction.  You  have 
taken  the  whole  management  of  mat- 
ters on  yourselves  without  any  regard 
to  our  advice  or  authority.  You  did 
not  feel  your  need  of  our  aid ;  and  you 
did  not  regard  our  authority.  You 
supposed  you  could  get  along  as  well 
without  us  as  with  us.  1  And  I  would 
to  God  ye  did  reign.  Many  interpret- 
ers have  understood  this  as  if  Paul 
had  really  expressed  a  wish  that  they 
were  literal  princes,  that  they  might 
afford  protection  to  him  in  his  persecu- 
tion and  troubles.  Thus  Grotius, 
Whitby,  Locke,  Rosenmuller,  and  Dod- 
dridge.  But  the  more  probable  inter- 
pretation is,  that  Paul  here  drops  the 
irony,  and  addresses  them  in  a  sober, 
earnest  manner.  It  is  the  expression 
of  a  wish  that  they  were  as  truly  hap 
py  and  blessed  as  they  thought  them- 
selves to  be.  '  I  wish  that  you  were  so 
abundant  in  all  spiritual  improvements ; 
I  wish  that  you  had  made  such  advances 
that  you  could  be  represented  as  full, 
and  as  rich,  and  as  princes,  needing 
nothing,  that  when  I  came  I  might 
have  nothing  to  do  but  to  partake  of 
your  joy.'  So  Calvin,  Lightfoot, 
Bloomfield.  It  implies,  (1.)  A  wish  that 
they  were  truly  happy  and  blessed; 
(2.)  A  doubt  implied  whether  they  were 
then  so ;  and,  (3.)  A  desire  on  the  part 
of  Paul  to  partake  of  their  real  and 
true  joy,  instead  of  being  compelled  to 
come  to  them  with  the  language  of  re 
buke  and  admonition.  See  ver.  1.9. 
21. 

9.  For  I  think.  It  seems  to  me. 
Grotius  thinks  that  this  is  to  be  taken 
ironically,  as  if  he  had  said,  '  It  seema 
then  that  God  has  designed  that  we,  the 
apostles,  should  be  subject  to  coi  teropt 


I.  CORINTHIANS. 


[A.D.  59. 


set/orth  us  the  *  apostles  last,  as 
't  were  appointed  to  death :  for 
we  °  are  made  a  3  spectacle  unto 

lor,  the  lust  apostles     aHeb.10.33.     nheatre. 

and  suffering,  and  be  made  poor  and 
persecuted,  while  you  are  admitted  to 
high  honours  and  privileges.'  But 
probably  this  is  to  be  taken  as  a  serious 
declaration  of  Paul,  designed  to  show 
:heir  actual  condition  and  trials,  while 
others  were  permitted  to  live  in  enjoy- 
ment. Whatever  might  be  their  con- 
dition, Paul  says  that  the  condition  of 
himself  and  his  fellow  labourers  was 
one  of  much  contempt  and  suffering ; 
and  the  inference  seems  to  be,  that 
they  ought  to  doubt  whether  they  were 
in  a  right  state,  or  had  any  occasion  for 
their  self-congratulation,  since  they  so 
little  resembled  those  whom  God  had 
set  forth.  «fi  Hath  set  forth.  Has 
showed  us  ;  or  placed  us  in  public  view. 
t  The  apostles  last.  Marg.  or,  the  last 
apostles  (jrwt  farcrrotevc  s^aTci/f). 
Grotius  supposes  that  this  means  in 
the  lowest  condition ;  the  humblest 
state  ;  a  condition  like  that  of  beasts. 
So  Tertullian  renders  it.  And  this  in- 
terpretation is  the  correct  one  if  the  pas- 
sage be  ironical.  But  Paul  may  mean 
to  refer  to  the  custom  of  bringing  forth 
those  in  the  amphitheatre  at  the  con- 
clusion of  the  spectacles  who  were  to 
fight  with  other  men,  and  who  had  no 
chance  of  escape.  These  inhuman 
games  abounded  everywhere  ;  and  an 
allusion  to  them  would  be  well  under- 
stood, and  is  indeed  often  made  by 
Paul.  Comp.  1  Cor.  ix.  26.  1  Tim. 
vi.  12.  2  Tim.  iv.  7.  See  Seneca 
Epis.  ch.  vii.  This  interpretation 
receives  support  from  the  words  which 
are  used  here,  "  God  hath  exhibited," 
"  spectacle,"  or  theatre,  which  are  all 
applicable  to  such  an  exhibition.  Cal- 
vin, Locke,  and  others,  however,  sup- 
pose that  Paul  refers  to  the  fact  that  he 
was  the  last  of  the  apostles  ;  but  this 
interpretation  does  not  suit  the  con- 
nexion of  the  passage.  Tf  As  it  were 
(if).  Intimating  the  certainty  of 
death.  ^  Appointed  unto  death 


the  world   and  to  angels,  and  to 


men. 


10  We  are  fools  for  Christ's 


vstrtW).  Devoted  to  death.  The  word 
occurs  nowhere  else  in  the  New  Testa- 
ment. It  denotes  the  certainty  of  death, 
or  the  fact  of  being  destined  to  death ; 
and  implies  that  such  were  their  conti- 
nued conflicts,  trials,  persecutions,  that 
it  was  morally  certain  that  they  would 
terminate  in  their  death,  and  only  when 
they  died,  as  the  last  gladiators  on  the 
stage  were  destined  to  contend  until  they 
should  die.  This  is  a  very  strong  ex- 
pression ;  and  denotes  the  continuance, 
the  constancy,  and  the  intensity  of  their 
sufferings  in  the  cause  of  Christ. 
f  We  are  made  a  spectacle.  Marg. 
theatre  (S-wrgiv).  The  theatre,  or 
amphitheatre  of  the  ancients  was  com- 
posed of  an  arena,  or  level  floor,  on 
which  the  combatants  fought,  and 
which  was  surrounded  by  circular  seats 
rising  above  one  another  to  a  great 
height,  and  capable  of  containing 
many  thousand  spectators.  Paul  re- 
presents himself  as  on  this  arena  or 
stage,  contending  with  foes,  and  des- 
tined to  death.  Around  him  and  above 
him  are  an  immense  host  of  men  and 
angels,  looking  on  at  the  conflict,  and 
awaiting  the  issue.  He  is  not  alone  or 
unobserved.  He  is  made  public ;  and 
the  universe  gazes  on  the  struggle. 
Angels  and  men  denote  the  universe, 
as  gazing  upon  the  conflicts  and  strug- 
gles of  the  apostles.  It  is  a  vain  in- 
quiry here,  whether  he  means  good  or 
bad  angels.  The  expression  means 
that  he  was  public  in  his  trials,  and 
that  this  was  exhibited  to  the  universe. 
The  whole  verse  is  designed  to  convey 
the  idea  that  God  had,  for  wise  pur- 
poses, appointed  them  in  the  sight  of 
the  universe,  to  pains,  and  trials,  and 
persecutions,  and  poverty,  and  want, 
which  would  terminate  only  in  th«ir 
death.  See  Heb.  xii.  1,  &c.  What 
these  trials  were  he  specifies  in  the  fol- 
lowing verses. 

10.   We  are/oo/5.     This  is  evidently 


A.D.  59.] 

sake,  but  ye  are  wise  in  Christ* 
we  are  weak,  but  ye  are  strong; 
ye  are  honourable,  but  we  are 
despised. 


CHAPTER  IV. 


89 


ironical.  «  We  are  doubtless  Abolish 
men,  but  ye  are  wise  in  Christ.  We, 
Paul,  Apollos,  and  Barnabas,  have  no 
claims  to  the  character  of  wise  men — 
we  are  to  be  regarded  as  fools,  unwor- 
thy of  confidence,  and  unfit  to  instruct ; 
but  you  are  full  of  wisdom.'  K  For 
Christ's  sake  (3m.  X^/OTOV).  On  ac- 
count of  Christ ;  or  in  reference  to  his 
cause,  or  in  regard  to  the  doctrines  of 
the  Christian  religion.  T  But  ye  are 
wise  in  Christ.  The  phrase  "  in 
Christ,"  does  not  differ  in  signification 
materially  from  the  one  above ;  "  for 
Christ's  sake."  This  is  wholly  ironi- 
cal, and  is  exceedingly  pungent.  '  You, 
Corinthians,  boast  of  your  wisdom  and 
prudence.  You  are  to  be  esteemed 
very  wise.  You  are  unwilling  to  sub- 
mit to  be  esteemed  fools.  You  are 
proud  of  your  attainments.  We,  in 
the  mean  time,  who  are  apostles,  and 
who  have  founded  your  church,  are  to 
be  regarded  as  fools,  and  as  unworthy 
of  public  confidence  and  esteem.'  The 
whole  design  of  this  irony  is  to  show 
the  folly  of  their  boasted  wisdom. 
That  they  only  should  be  wise  and 
prudent,  and  the  apostles  fools,  was  in 
the  highest  degree  absurd ;  and  this 
absurdity  the  apostle  puts  in  a  strong 
light  by  his  irony.  \  We  are  weak. 
We  are  timid  and  feeble,  but  you  are 
daring,  bold  and  fearless.  This  is 
-irony.  The  very  reverse  was  probably 
true.  Paul  was  bold,  daring,  fearless 
in  declaring  the  truth,  whatever  opposi- 
tion it  might  encounter ;  and  probably 
many  of  them  were  timid  and  time- 
serving, and  endeavouring  to  avoid  per- 
secution, and  to  accommodate  them- 
selves to  the  prejudices  and  opinions  of 
those  who  were  wise  in  their  own 
sight;  the  prejudices  and  opinions  of  j 
the  world.  f  Ye  are  honourable. 
Deserving  of  honour  and  obtaining  it. 
Still  ironical.  You  are  to  be  esteemed 
as  worthy  of  praise.  \  We  are  de- 
8* 


11  Even  unto  this  present 
hour  we  both  hunger  and  thirst, 
and  are  naked,  a  and  are  buffeted, 

a  Rom.a35. 

spised  (aT/^uo/).  Not  only  actually 
contemned,  but  worthy  to  be  so.  This 
was  irony  also.  And  the  design  was 
to  show  them  how  foolish  was  their 
self-confidence  and  self-flattery,  and 
their  attempt  to  exalt  themselves. 

11.  Even  unto  this  present  hour. 
Paul  here  drops  the  irony,  and  begins 
a  serious  recapitulation  of  his  actual 
sufferings  and  trials.  The  phrase  here 
used  "  unto  this  present  hour"  denotes 
that  these  things  had  been  incessant 
through  all  their  ministry.  They  were 
not  merely  at  the  commencement  of 
their  work,  but  they  had  continued  and 
attended  them  everywhere.  And  even 
then  they  were  experiencing  the  same 
thing.  These  privations  and  trials 
were  still  continued,  and  were  to  be 
regarded  as  a  part  of  the  apostolic  con- 
dition. |  We  both  hunger  and  thirst. 
The  apostles,  like  their  master,  were 
poor,  and  in  travelling  about  from  place 
to  place,  it  often  happened  that  they 
scarcely  found  entertainment  of  the 
plainest  kind,  or  had  money  to  pur- 
chase it.  It  is  no  dishonour  to  be  poor, 
and  especially  if  that  poverty  is  pro- 
duced by  doing  good  to  others.  Paul 
might  have  been  rich,  but  he  chose  to 
be  poor  for  the  sake  of  the  gospel.  To 
enjoy  the  luxury  of  doing  good  to 
others,  we  ought  to  be  willing  to  be 
hungry  and  thirsty,  and  to  be  deprived 
of  our  ordinary  enjoyments.  ^  And 
are  naked.  In  travelling,  our  clothes 
become  old  and  worn  out,  arid  we  have 
no  friends  to  replace  them,  and  no 
money  to  purchase  new.  It  is  no  dis- 
credit to  be  clad  in  mean  raiment,  if 
that  is  produced  by  self-denying  toils 
in  behalf  of  others.  There  is  no  honour 
in  gorgeous  apparel ;  but  there  is  real 
honour  in  voluntary  poverty  and  want, 
when  produced  in  the  cause  of  bene- 
volence. Paul  was  not  a?hamed  to 
travel,  to  preach,  and  to  appear  before 
princes  and  kings,  in  a  soiled  aud 


I.  CORINTHIANS. 


and  have  no  certain  dwelling- 
place  ; 

12  And  labour, a  working  with 
our  own  hands  :  being  reviled,  * 

a  Acts 20.34.        b  Matt.5.44.  Acts  7.60. 

worn-out  garment,  for  it  was  worn  out 
in  the  service  of  his  master,  and  Divine 
Providence  had  arranged  the  circum- 
stances of  his  life.  But  how  many  a 
minister  now  would  be  ashamed  to 
appear  in  such  clothing  !  How  many 
professed  Christians  are  ashamed  to  go 
to  the  house  of  God  because  they  can- 
not dress  well,  or  be  in  the  fashion,  or 
outshine  their  neighbours !  If  an 
apostle  was  willing  to  be  meanly  clad 
in  delivering  the  message  of  God,  then 
assuredly  we  should  be  willing  to 
preach,  or  to  worship  him  in  such 
clothing  as  he  provides.  We  may  add 
here,  what  a  sublime  spectacle  was 
here ;  and  what  a  glorious  triumph  of 
the  truth.  Here  was  Paul  with  an 
impediment  in  his  speech ;  with  a 
personage  small  and  mean  rather  than 
graceful ;  and  in  a  mean  and  tattered 
dress  ;  and  often  in  chains,  yet  deliver- 
ing truth  before  which  kings  trembled, 
and  which  produced  everywhere  a  deep 
impression  on  the  human  mind.  Such 
was  the  power  of  the  gospel  then ! 
And  such  triumph  did  the  truth  then 
have  over  men.  See  Doddridge. 
If  And  are  buffeted.  Struck  with  the 
hand.  Note,  Matt.  xxvi.  67.  Proba- 
bly it  is  here  used  to  denote  harsh  and 
injurious  treatment  in  general.  Comp. 
2  Cor.  xii.  7.  Tf  And  have  no  certain 
dwelling-place.  No  fixed  or  perma- 
nent home.  They  wandered  to  distant 
lands ;  threw  themselves  on  the  hospi- 
tality of  strangers,  and  even  of  the  ene- 
mies of  the  gospel ;  when  driven  from 
one  place  they  went  to  another ;  and 
thus  they  led  a  wandering,  uncertain 
life,  amidst  strangers  and  foes.  They 
who  know  what  are  the  comforts  of 
home  ;  who  are  surrounded  by  beloved 
families ;  who  have  a  peaceful  and  happy 
fire-side ;  and  who  enjoy  the  blessings 
of  domestic  tranquillity,  may  be  able  to 
appreciate  the  trials  to  which  the  apos- 


[A.  D.  59. 

we  bless  ;  being  persecuted,  we 
suffer  it : 

13  Being    defamed,    "ve    en- 
treat :  we  are  made  as  the  filth 


ties  were  subjected.  All  this  was  for 
the  sake  of  the  gospel ;  all  to  pur- 
chase the  blessings  which  we  so  richly 
enjoy. 

12.  And  labour,  &c.      This    Paul 
often  did.      See    Note,  Acts    xviii.  3. 
Compare  Acts  xx.  34.     1  Thess.  ii.  9. 
2  Thess.  iii.  8.    J  Being  reviled.    That 
they  were  often  reviled  or  reproached, 
their  history  everywhere  shows.     See 
the  Acts  of  the  Apostles.     They  were 
reviled  or  ridiculed  by  the  Gentiles  as 
Jews ;  and  by  all  as  Nazarenes,  and  as 
deluded  followers  of  Jesus  ;  as  the  vic- 
tims of  a  foolish  superstition  and  en 
thusiasm.     f  We    bless.     We    return 
good  for  evil.     In  this   they  followed 
the  explicit  direction   of  the   Saviour. 
See  Note,  Matt.  v.  44.     The  main  idea 
in  these  passages  is,  that  they  were  re- 
viled, were  persecuted,  &c.     The  other 
clauses,   "  we  bless,"  "  we   suffer   it," 
&c.  seem  to  be  thrown  in  by  the  way 
to  show  how  they  bore  this  ill  treatment 
As  if  he   had  said    '  we   are  reviled ; 
and  what  is  more,  we  bear  it  patiently, 
and  return  good  for  evil.'    At  the  same 
time  that  he  was  recounting  his  trials, 
he-was,  therefore,  incidentally  instruct- 
ing them  in  the  nature  of  the  gospel, 
and  showing  how  their  sufferings  were 
to   be   borne ;    and   how   to  illustrate 
the  excellency   of  the  Christian   doc- 
trine.      \  Being   persecuted.      Note, 
Matt.  v.  11.    1  We  suffer  it.    We  sus- 
tain it;  we   do   not   revenge   it;    we 
abstain  from  resenting  or  resisting  ii. 

13.  Being  defamed.     Greek,  Blas- 
phemed, i.  e.  spoken  of  and  to,  in  a 
harsh,  abusive,  and  reproachful  manner. 
The  original  and  proper  meaning  of 
the  word  is  to  speak  in  a  reproachful 
manner  of  any  one,  whether  of  God  or 
man.     It  is  usually  applied  to  God,  but 
it  may  also   be  used  of  men.     *J   We 
entreat.     Either  God  in   their    behalf 
praying  him  to  forgive  them  or  we  eri- 


0.  59. 


CHAPTER  IV. 


9J 


oi  the  eartli,  and  are  the  off- 
sc\  uring  a  of  all  things  unto  this 
day. 


a  Lam. 


treat  them  to  turn  from  their  sins,  and 
become  converted  to  God.  Probably 
the  latter  is  the  sense.  They  besought 
them  to  examine  more  candidly  their 
claims  instead  of  reviling  them ;  and 
to  save  their  souls  by  embracing  the 
gospel  instead  of  destroying  them  by 
rejecting  it  with  contempt  and  scorn. 
K  We  are  made.  We  became  ;  we 
are  so  regarded  or  esteemed.  The 
word  here  does  not  imply  that  there 
was  any  positive  agency  in  making 
them  such,  but  simply  that  they  were 
in  fact  so  regarded.  ^  As  the  filth  of 
the  earth.  It  would  not  be  possible  to 
employ  stronger  expressions  to  denote 
the  contempt  and  scorn  with  which 
they  were  everywhere  regarded.  The 
word  filth  (jriguta&dpfAXT*.)  occurs  no- 
where else  in  the  New  Testament  It 
properly  denotes  filth,  or  that  which  is 
collected  by  sweeping  a  house,  or  that 
which  is  collected  and  cast  away  by 
purifying  or  cleansing  any  thing ; 
hence  any  vile,  worthless,  and  contempt- 
ible object.  Among  the  Greeks  the 
word  was  used  to  denote  the  victims 
which  were  offered  to  expiate  crimes, 
and  particularly  men  of  ignoble  rank, 
and  of  a  worthless  and  wicked  charac- 
ter, who  were  kept  to  be  offered  to  the 
gods  in  a  time  of  pestilence,  to  appease 
their  anger,  and  to  purify  the  nation. 
Bretschneider  and  Schleusner.  Hence 
it  was  applied  by  them  to  men  of  the 
most  vile,  abject,  and  worthless  charac- 
ter. But  it  is  not  certain  that  Paul 
had  any  reference  to  that  sense  of  the 
word.  The  whole  force  of  the  expres- 
sion may  be  met  by  the  supposition 
that  he  uses  it  in  the  sense  of  that  filth 
or  dirt  which  is  collected  by  the  process 
of  cleansing  or  scouring  any  thing,  as 
being  vile,  contemptible,  worthless.  So 
the  apostles  were  regarded.  And  by  the 
use  of  the  word  world  here,  he  meant 
to  say  that  they  were  regarded  as  the 
jost  vile  and  worthless  men  which  the 


14  I  write  not  these  things  to 
shame  you,  but  as  my  beloved 
sons  *  I  warn  you.  9 

b  lThess.2.11 

whole  world  could  furnish ;  not  only 
the  refuse  of  Judea,  but  of  all  the  na- 
tions of  the  earth.  As  if  he  had  said 
*  more  vile  and  worthless  men  could 
not  be  found  on  the  face  of  the  earth.' 
t  And  are  the  off-scouring  of  all 
things.  This  word  (7rt^i^»/nJL)  occurs 
nowhere  else  in  the  New  Testament. 
It  does  not  differ  materially  from  the 
word  rendered  filth.  It  denotes  that 
which  is  rubbed  off  by  scouring  or 
cleaning  any  thing;  and  hence  any 
thing  vile  or  worthlesss  ;  or  a  vile  and 
worthless  man.  This  term  was  also 
applied  to  vile  and  worthless  men  who 
were  sacrificed  or  thrown  into  the  sea 
as  an  expiatory  offering,  as  it  were  to 
purify  the  people.  Suidas  remarks 
that  they  said  to  such  a  man,  "  be  then 
our  TrtQ^fjL*.?  our  redemption,  and 
then  flung  him  into  the  sea  as  a  sacri- 
fice to  Neptune.  See  Whitby,  Calvin, 
Doddridge.  \  Unto  this  day.  Con- 
tinually. We  have  been  constantly  so 
regarded.  See  ver.  11. 

14.  To  shame  you.  It  is  not  my 
design  to  put  you  to  shame  by  show- 
ing you  how  little  you  suffer  in  com- 
parison with  us.  This  is  not  our 
design,  though  it  may  have  this  effect. 
I  have  no  wish  to  make  you  ashamed, 
to  appear  to  triumph  over  you  or 
merely  to  taunt  you.  My  design  is 
higher  and  nobler  than  this.  T  But  as 
my  beloved  sons.  As  my  dear  children. 
I  speak  as  a  father  to  his  children,  and 
I  say  these  things  for  your  good-  No 
father  would  desire  to  make  his  child- 
ren ashamed.  In  his  counsels,  en- 
treaties, and  admonitions,  he  would 
have  a  higher  object  than  that.  ^  1 
warn  you.  I  do  not  say  these  things 
in  a  harsh  manner,  with  a  severe  spirit 
of  rebuke :  but  in  order  to  admonish 
you,  to  suggest  counsel,  to  instil  wis- 
dom into  the  mind.  I  say  these  things 
not  to  make  you  blush,  but  with  the 
hope  that  they  may  be  the  means  of 


I.  CORINTHIANS. 


15  For  though  ye  have  ten 
thousand  instructors  in  Christ, 
f'et  have  ye  not  many  fathers  ; 
for  in  Christ  Jesus  I  have  be- 
gotten you  through  the  gospel. 

your  reformation,  and  of  a  more  holy  life. 
No  man,  no  minister,  ought  to  reprove 
another  merely  to  overwhelm  him  with 
shame,  but  the  object  should  always  be 
to  make  a  brother  better ;  and  the  ad- 
monition should  be  so  administered  as 
to  have  this  end,  not  sourly  or  morose- 
ly, but  in  a  kind,  tender,  and  affection- 
ate manner. 

15.  For  though  ye  have  ten  thou- 
sand instructers.  Though  you  may 
have  or  though  you  should  have.  It 
matters  not  how  many  you  have,  yet  it 
is  still  true  that  I  only  sustain  the  re- 
lation to  you  of  spiritual  father,  and 
whatever  respect  it  is  proper  for  you 
to  have  toward  them,  yet  there  is  a  pe- 
culiar right  which  I  have  to  admonish 
you,  and  a  peculiar  deference  which  is 
due  to  me,  from  my  early  labours 
among  you,  and  from  the  fact  that  you 
are  my  spiritual  children.  Tf  Instruct- 
ers.  Gr.  Pedagogues ;  or  those  who 
conducted  children  to  school,  and  who 
superintended  their  conduct  out  of 
school  hours.  Hence  those  who  had 
the  care  of  children,  or  teachers  in 
general.  It  is  then  applied  to  instruct- 
ers of  any  kind.  U  In  Christ.  In 
the  Christian  system  or  doctrine.  The 
authority  which  Paul  claims  here,  is 
that  which  a  father  has  in  preference 
to  such  an  instructor,  ^  Not  many 
fathers.  Spiritual  fathers.  That  is, 
you  have  but  one.  You  are  to  remem- 
ber that  however  many  teachers  you 
have,  yet  that  I  alone  am  your  spiritual 
father.  ^  In  Christ  Jesus.  By  the 
aid  and  authority  of  Christ.  I  have 
begotten  you  by  preaching  his  gospel 
and  by  his  assistance.  Tf  I  have  be- 
gotten you.  I  was  the  instrument  of 
your  conversion.  ^  Through  the  gos- 
pel. By  means  of  the  gospel ;  by 
preaching  it  to  you,  that  is  by  the 
truth. 

10,   Wherefore.    Since  I   am  your 


[A.D.  59. 

16  Wherefore,  I  beseech  yov 
be  ye  followers  of  me. 

17  For  this  cause  have  I  sei 
unto  you  Timotheus,  who  is  nr 
beloved  son,  and  faithful  in  th» 


spiritual  father.  ^  Be  ye  followers  of 
me.  Imitate  me ;  copy  my  example 
listen  to  my  admonitions.  Probabl) 
Paul  had  particularly  in  his  eye  theii 
tendency  to  form  parties ;  and  here 
admonishes  them  that  he  had  no  dispo- 
sition to  form  sects,  and  entreats  them 
in  this  to  imitate  his  example.  A 
minister  should  always  so  live  as  thai 
he  can,  without  pride  or  ostentation, 
point  to  his  own  example  ;  and  entreat 
his  people  to  imitate  him.  He  should 
have  such  a  confidence  in  his  own  in- 
tegrity; he  should  lead  such  a  blame- 
less life ;  and  he  should  be  assured  that 
his  people  have  so  much  evidence  of  his 
integrity,  that  he  can  point  them  to 
his  own  example,  and  entreat  them  to 
live  like  himself.  And  to  do  this,  he 
should  live  a  life  of  piety,  and  should 
furnish  such  evidence  of  a  pure  con- 
versation, that  his  people  may  have 
reason  to  regard  him  as  a  holy  man. 

17.  For  this  cause.  In  order  to  re 
mind  you  of  my  doctrines  and  my  man- 
ner of  life.  Since  I  am  hindered  from 
coming  myself,  I  have  sent  a  fellow 
labourer  as  my  messenger,  well  ac 
quainted  with  my  views  and  feelings 
that  he  might  do  what  I  would  do  if  1 
were  present,  t  Have  I  sent  unto  you 
Timotheus.  Timothy,  the  companion 
and  fellow  labourer  of  Paul.  This 
was  probably  when  Paul  was  at  Ephe- 
sus.  He  sent  Timothy  and  Erastus 
into  Macedonia,  probably  with  in- 
structions to  go  to  Corinth  if  conve- 
nient. Yet  it  was  not  quite  certain 
that  Timothy  would  come  to  them,  for 
in  ch.  xvi  10,  he  expresses  a  doubt 
whether  he  would.  Paul  was  probably 
deeply  engaged  in  Asia,  and  did  not 
think  it  proper  then  for  him  to  leave 
his  field  of  labour.  He  probably  sup- 
posed also,  that  Timothy,  as  his  ambas- 
sador, would  be  able  to  settle  the  diffi- 
culties in  Corinth  as  well  as  if  ha 


A.  D.  59.1 


CHAPTER  IV 


Lord,  who  shall  bring  you  into 
remembrance  of  my  ways  which 
be  in  Christ,  as  I  teach  every- 
where in  every  church. 

18  Now  some  are  puffed  up, 
as  though  I  would  not  come  to 
you. 


were  himself  present.  H  My  beloved 
son.  In  the  gospel.  See  Acts  xvi.  1 
— 3  1  Tim.  i.  2.  He  supposed,  there- 
fore, that  they  would  listen  to  him 
with  great  respect.  ^  And  faithful  in 
the  Lord.  A  true  Christian  and  a 
faithful  servant  of  Christ ;  and  who  is, 
therefore,  worthy  of  your  confidence. 
1  Of  my  ways.  My  doctrine,  my 
teaching,  my  mode  of  life,  t  Which 
be  in  Christ.  That  is,  my  Christian 
life  ;  my  ministry  ;  or  my  conduct  as  a 
Christian  and  a  follower  of  the  Saviour. 
T  As  I  teach  everywhere,  &c.  This 
was  designed  probably  to  show  them 
that  he  taught  them  no  new  or  peculiar 
doctrines  ;  he  wished  them  simply  to 
conform  to  the  common  rules  of  the 
churches,  and  to  be  like  their  Christian 
brethren  everywhere.  The  Christian 
church  is  founded  everywhere  on  the 
same  doctrines;  is  bound  to  obey  the 
same  laws ;  and  is  fitted  to  produce 
and  cherish  the  same  spirit.  The  same 
spirit  that  was  required  in  Ephesus  or 
Antioch,  was  required  at  Corinth  ;  the 
same  spirit  that  was  required  at  Corinth, 
at  Ephesus,  or  at  Antioch,  is  required 
now. 

18.  Now  some  are  puffed  up.  They 
arc  puffed  up  with  a  vain  confidence ; 
they  say  that  I  would  not  dare  to  come ; 
that  I  would  be  afraid  to  appear  among 
them,  to  administer  discipline,  to  re- 
buke them,  or  to  supersede  their  au- 
thority. Probably  he  had  been  detain- 
ed by  the  demand  on  his  services  in 
other  places,  and  by  various  providen- 
tial hinderances  from  going  there,  until 
they  supposed  that  he  stayed  away 
from  fear.  And  possibly  he  might  ap- 
prehend that  they  would  think  he  had 
»ent  Timothy  because  he  was  afraid  to 
come  himself  Their  conduct  was  an 


19  But  I  will   come   to   you 
shortly,  if  a  the  Lord  will ;  and 
will   know,  not  the   speech  of 
them  which  are  puffed  up,  but 
the  power. 

20  For  the  kingdom  c  of  God 
is  not  in  word,  but  in  power. 

a  James  4.15.        6  Gal.2.6.        cRom.14.17. 


instance  of  the  haughtiness  arid  arro- 
gance which  men  will  assume  when 
they  suppose  they  are  in  no  danger  of 
reproof  or  punishment. 

19.  But  I  will  come.     It  is  from  no 
fear  of  them  that  I  am  kept  away ;  and 
to  convince  them  of  this  I  will  come  to 
them  speedily.     Tf  If  the   Lord  will. 
If  the   Lord  permit ;  if  by   his    provi 
dence  he  allows  me  to  go.     Paul  re- 
garded the  entering  on  a  journey  as 
dependant  on  the  will    of   God  ;  and 
felt  that  God  had  all  in  his  hand.     No 
purpose   should  be   formed   without  a 
reference  to  his  will ;  no  plan  without 
feeling  that  he  can  easily  frustrate  it 
and  disappoint  us.     See  James  iv.  15. 
^  And  will  know.     I  will  examine  ;  I 
will  put  to  the  test ;  I  will  fully  under- 
stand.    \  Not  the  speech,   &c.     Not 
their  vain  and  empty  boasting;  not  their 
confident    assertions,   and    their    self 
complacent  viewn     Tf  But  the  power 
Their    real    power.     I    will   put   then 
power  to  the  proof;  I  will  see  whethet 
they  are  able  to  effect  what  they  affirm  ; 
whether  they  have  more  real  power  than 
I  have.     I  will  enter  fully  into  the  work 
of  discipline,  and  will  ascertain  whether 
they  have  such  authority  in  the  church, 
such  a  power  of  party  and  of  combina- 
tion, that  they  can  resist  me,  and  op- 
pose my  administration  of  the    disci- 
pline which  the  church  needs.    "  A  pas- 
sage," says  Bloomfield,  "which  cannot, 
in    nerve  and  vigour,  or  dignity  and 
composed  confidence,  be  easily  parallel- 
ed, even  in  Demosthenes  himself." 

20.  For  the  kingdom  of  God.    The 
reign  of  God  in  the  church  (Note,  Matt, 
iii.  2)  ;   meaning   here,   probably,    the 
power  or  authority  which  was  to  be  ex- 
ercised in  the  government  and  discipline 
of  the  church.     Or  it  may  refer  to  the 


94 


1.  CORINTHIANS. 


[A.  D.  59 


21   What  will   ye  ?    shall fl  I  j  in   love,   and   in   the   spirit  of 


come  unto  you  with  a  rod,  or 


o2Cor.13.10. 


meekness  ? 


manner  in  which  the  church  had  been 
established.  '  It  has  not  been  set  up  by 
empty  boasting;  by  pompous  preten- 
sions ;  by  confident  assertions.  Such 
empty  boasts  would  do  little  in  the 
great  work  of  founding,  governing, 
and  preserving  the  church  ;  and  unless 
men  have  some  higher  powers  than  this 
they  are  not  qualified  to  be  religious 
teachers  and  guides.'  f  But  in  power. 
(1.)  In  the  miraculous  power  by  which 
the  church  was  established — the  power 
of  the  Saviour  and  of  the  apostles  in 
working  miracles.  (2.)  In  the  power  of 
the  Holy  Ghost  in  the  gift  of  tongues, 
and  in  his  influence  on  the  heart 
in  converting  men.  Note,  ch.  i.  18. 
(3.)  In  the  continual  power  which  is 
needful  to  protect,  defend,  and  govern 
the  church.  Unless  teachers  showed 
that  they  had  such  power,  they  were 
not  qualified  for  their  office. 

21.  What  will  ye.  It  depends  on 
yourselves  how  I  shall  come.  If  you 
lay  aside  your  contentions  and  strifes ; 
if  you  administer  discipline  as  you 
should  ;  if  you  give  yourselves  heartily 
and  entirely  to  the  work  of  the  Lord,  I 
shall  come,  not  to  reprove  or  to  punish, 
but  as  a  father  and  a  friend.  But  if 
you  do  not  heed  my  exhortations  or 
the  labours  of  Timothy ;  if  you  still 
continue  your  contentions,  and  do  not 
remove  the  occasions  of  offence,  I  shall 
come  with  severity  and  the  language 
of  rebuke,  f  With  a  rod.  To  cor- 
rect and  punish.  ^  In  the  spirit  of 
meekness.  Comforting  and  commend- 
ing instead  of  chastising.  Paul  inti- 
mates that  this  depended  on  them- 
selves. They  had  the  power,  and  it 
was  their  duty  to  administer  discipline ; 
but  if  they  would  not  do  it,  the  task 
would  devolve  on  him  as  the  founder 
and  father  of  the  church,  and  as  in- 
trusted with  power  by  the  Lord  Jesus 
to  administer  the  severity  of  Christian 
discipline,  or  to  punish  those  who 
offended  by  bodily  suffering.  See  ch. 
v.  5 ;  ch.  xi.  30.  See  also  the  case  of 


Ananias  and  Sapphira  (Acts  v.  1,  &c.) 
and  of  Elymas  the  sorcerer.  (Acta 
xiii.  10,  11.) 

REMARKS. 

1st.  We  should  endeavour  to  form  a 
proper  estimate  of  the  Christian  minis- 
try, ver.  1.  We  should  regard  minis- 
ters as  the  servants  of  Jesus  Christ, 
and  honour  them  for  their  master'* 
sake  ;  and  esteem  them  also  in  proper 
tion  to  their  fidelity.  They  are  enti 
tied  to  respect  as  the  ambassadors  of 
the  Son  of  God  ;  but  that  respect  also 
should  be  in  proportion  to  their  resem 
blance  of  him  and  their  faithfulness  in 
their  work.  They  who  love  the  minis- 
ters of  Christ,  who  are  like  him,  and 
who  are  faithful,  love  the  master  that 
sent  them ;  they  who  hate  and  despise 
them  despise  him.  See  Matt.  x.  40 — 
42. 

2d.  Ministers  should  be  faithful,  ve* 
2.  They  are -the  stewards  of  Christ. 
They  are  appointed  by  him.  They  are 
responsible  to  him.  They  have  a  most 
important  trust — more  important  than 
any  other  stewards,  and  they  should 
live  in  such  a  manner  as  to  receive  the 
approbation  of  their  master. 

3d.  It  is  of  little  consequence  what 
the  world  thinks  of  us.  ver.  3.  A 
good  name  is  en  many  accounts  desira- 
ble; but  it  should  not  be  the  leading 
consideration;  nor  should  we  do  any 
thing  merely  to  obtain  it.  Desirable  as 
is  a  fair  reputation,  yet  the  opinion  of 
the  world  is  not  to  be  too  highly 
valued ;  for,  (1.)  It  often  misjudges ; 
(2.)  It  is  prejudiced  for  or  against  us ; 
(3.)  It  is  not  to  decide  our  final  desti- 
ny ;  (4.)  To  desire  that  simply,  is  a 
selfish  and  base  passion. 

4th.  The  esteem  even  of  friends  is 
not,  be  the  leading  object  o*  life.  ver.  2. 
This  is  valuable,  but  not  so  valuable  as 
the  approbatijn  of  God.  Friends  are 
partial,  and  even  where  they  do  not 
approve  our  course,  if  we  are  corescien- 
tious,  we  should  be  willing  to  bea? 
with  their  disapprobation.  A  goo«j 


A.  1).  o9. , 


CHAPTER  IV. 


conscience  is  evety  thing.  The  appro- 
bation even  of  friends  cannot  help  us 
in  the  day  of  judgment. 

5th.  We  should  distrust  ourselves, 
ver.  3,  4.  We  should  not  pronounce 
too  confidently  on  our  motives  or  our 
conduct.  We  may  be  deceived.  There 
may  be  much  even  in  our  own  motives 
that  may  elude  our  most  careful  inqui- 
ry. This  should  teach  us  humility, 
and  self-distrust,  and  charity.  Know- 
ing our  own  liableness  to  misjudge  our- 
selves, we  should  look  with  kindness 
jn  the  faults  and  failings  of  others. 

6th,  We  see  here  the  nature  of  the 
future  judgment,  ver.  6.  (1.)  The 
hidden  things  of  darkness  will  be 
brought  out — all  the  secret  crimes,  and 
plans,  and  purposes  of  men  will  be 
developed.  All  that  has  been  done  in 
secret,  in  darkness,  in  the  night,  in  pa- 
laces and  in  prisons,  will  be  developed. 
What  a  development  will  take  place  in 
the  great  day  when  the  secret  crimes 
of  a  world  shall  be  revealed  ;  and  when 
ail  that  has  now  escaped  the  notice  of 
men,  and  the  punishment  of  courts, 
shall  be  brought  out!  (2.)  Every 
man's  secret  thoughts  shall  be  revealed. 
There  will  be  no  concealment  then. 
AH  that  we  have  devised  or  desired ; 
all  the  thoughts  that  we  have  forgotten, 
shall  there  be  brought  out  to  noonday. 
How  will  the  sinner  tremble  when  all 
his  thoughts  are  made  known !  Sup- 
pose, unknown  to  him,  some  person 
had  been  writing  down  all  that  a  man 
has  thought  for  a  day,  a  week,  or  a 
year,  and  should  begin  to  read  it  to 
him.  Who  is  there  that  would  not 
hang  his  head  with  shame,  and  trem- 
ble at  such  a  record  ]  Yet  at  the  day  of 
judgment  the  thoughts  of  the  whole 
fife  will  be  revealed.  (3.)  Every  man 
shall  be  judged  as  he  ought  to  be.  God 
is  impartial.  The  man  that  ought  to 
be  saved  will  be ;  the  man  that  ought 
not  will  not  be.  How  solemn  will  be 
the  impartial  trial  of  the  world/ 
Who  can  think  of  it  but  with  alarm ! 

7th.  We  have  no  occasion  for  pride 

i  vain-boasting,  ver.  7.     All  that  we 

have  of  beauty,  health,  wealth,  honour, 

grace,  has  been  given  to  us  by  God. 


For  what  he  has  given  UB  we  should 
be  grateful ;  but  it  should  not  excite 
pride.  It  is,  indeed,  valuable  because 
God  gives  it,  and  we  should  remember 
his  mercies,  but  we  should  not  boast. 
We  have  nothing  to  boast  of.  Had 
we  our  deserts,  we  should  be  driven 
away  in  his  wrath,  and  made  wretched. 
That  any  are  out  of  hell  is  matter  of 
thankfulness ;  that  one  possesses  moid 
than  another  proves  that  God  is  a 
sovereign,  and  not  that  we  are  more 
worthy  than  another,  or  that  there  13 
by  nature  any  ground  of  preference 
which  one  has  over  another. 

8th.  Irony  and  sarcasm  are  some- 
times lawful  and  proper,  ver.  8 — 10. 
But  it  is  not  often  as  safe  as  it  was  in 
the  hands  of  the  apostle  Paul.  Few 
men  can  regulate  the  talent  properly ; 
few  should  allow  themselves  to  indulge 
in  it.  It  is  rarely  employed  in  the 
Bible ;  and  it  is  rarely  employed  else- 
where where  it  does  not  do  injury.  The 
cause  of  truth  can  be  usually  sustained 
by  sound  argument;  and  that  which 
cannot  be  thus  defended  is  not  worth 
defence.  Deep  wounds  are  often  made 
by  the  severity  of  wit  and  irony  ;  and 
an  indulgence  in  this  usually  pre- 
vents a  man  from  having  a  single 
friend. 

9th.  We  see  from  this  chapter  what 
religion  has  cost.  ver.  9 — 13.  Paul 
states  the  sufferings  that  he  and  the 
other  apostles  endured  in  order  to  es- 
tablish it.  They  were  despised,  and 
persecuted,  and  poor,  and  regarded  as 
the  refuse  of  the  world.  The  Christian 
religion  was  founded  on  the  blood  of 
its  author,  and  has  been  reared  amidst 
the  sighs  and  tears  of  its  friends.  All 
its  early  advocates  were  subjected  to 
persecution  and  trial ;  and  to  engage 
in  this  work  involved  the  certainty  of 
being  a  martyr.  We  enjoy  not  a  bless- 
ing which  has  not  thus  been  purchased ; 
and  which  has  not  come  to  us  through 
the  self-denials  and  toils  of  the  best 
men  that  the  earth  has  known.  Per- 
secution  raged  around  all  the  early 
friends  of  the  church ;  and  it  rose  and 
spread  while  the  fire  of  martyrdom 
spread,  and  while  its  friends  were 


I.  CORINTHIANS. 


FA.  D.  5i). 


CHAPTER  V. 

JT  is  reported  commonly  that 
•"-  there  is  fornication  among 
you,  and  such  fornication  as  is 

everywhere  cast  out  as  evil,  and  called 
to  bleed  in  its  defence. 

10th.  We  have  here  an  illustrious 
instance  of  the  manner  in  which  re- 
proach, and  contempt,  and  scorn  should 
be  borne,  ver.  12, 13.  The  apostles  imi- 
tated the  example  of  their  Master  and 
followed  his  precepts.  They  prayed  for 
their  enemies,  persecutors,  and  slander- 
ers. There  is  nothing  but  religion  that 
can  produce  this  spirit;  and  this  can 
do  it  always.  The  Saviour  evinced 
it ;  his  apostles  evinced  it ;  and  all 
should  evince  it,  who  profess  to  be  its 
friends. — We  may  remark,  (1.)  This 
is  not  produced  by  nature.  It  is  the 
work  of  grace  alone.  (2.)  It  is  the 
very  spirit  and  genius  of  Christianity 
to  produce  it.  (3.)  Nothing  but  reli- 
gion will  enable  a  man  to  bear  it,  and 
will  produce  this  temper  and  spirit. 
(4.)  We  have  an  instance  here  of 
what  all  Christians  should  evince.  All 
should  be  in  this  like  the  apostles.  All 
should  be  like  the  Saviour  himself. 

llth.  We  have  an  argument  here 
for  the  truth  of  the  Christian  religion. 
The  argument  is  founded  on  the  fact 
that  the  apostles  were  willing  to  suffer 
BO  much  in  order  to  establish  it. — They 
professed  to  have  been  eye-witnesses 
of  what  they  affirmed.  They  had 
nothing  to  gain  by  spreading  it  if  it 
•"as  not  true.  They  exposed  them- 
selves to  persecution  on  this  account, 
and  became  willing  to  die  rather  than 
deny  its  truth. — Take,  for  example,  the 
case  of  the  apostle  Paul.  (1.)  He  had 
every  prospect  of  honour  and  of  wealth 
in  his  own  country.  He  had  been  li- 
berally educated,  and  had  the  confi- 
dence of  his  countrymen.  He  might 
have  risen  to  the  hitrhest  station  of 
trust  or  influence.  He  had  talents 
which  would  have  raised  him  to  dis- 
inction  anywhere.  (2.)  He  could 
^>t  have  been  mistaken  in  regard  to 
'  •  events  ?*n«*ected  with  his  coaver- 


not  so  much  as  named  amonj 
the  Gentiles,  that  °  one  shoul( 
have  his  father's  wife. 

a  Deut.27.20. 


sion.  Acts  ix.  The  scene,  the  voice, 
the  light,  the  blindness,  were  all  things 
which  could  not  have  been  counter- 
feited. They  were  open  and  public. 
They  did  not  occur  "  in  a  corner." 
(3.)  He  had  no  earthly  motive  to 
change  his  course.  Christianity  was 
despised  when  he  embraced  it;  its 
friends  were  few  and  poor ;  and  it  had 
no  prospect  of  spreading  through  the 
world.  It  conferred  no  wealth ;  bestow- 
ed no  diadem;  imparted  no  honours; 
gave  no  ease ;  conducted  to  no  friend- 
ship of  the  great  and  the  mighty.  It 
subjected  its  friends  to  persecution,  and 
tears,  and  trials,  and  death.  What 
should  induce  such  a  man  to  make 
such  a  change  1  Why  should  Paul 
have  embraced  this,  but  from  a  convic- 
tion of  its  truth  1  How  could  he  be 
convinced  of  that  truth  except  by  some 
argument  that  should  be  so  strong  as 
to  overcome  his  hatred  to  it,  make  him 
willing  to  renounce  all  his  prospects 
for  it ;  to  encounter  all  that  the  world 
could  heap  upon  him,  and  even  death 
itself,  rather  than  deny  it  ?  But  such 
a  religion  had  a  higher  than  any  earthly 
origin,  and  must  have  been  from  God. 

12th.  We  may  expect  to  suffer  re- 
proach. It  has  been  the  common  lot 
of  all,  from  the  time  of  the  Master  him- 
self to  the  present.  Jesus  was  re- 
proached ;  the  apostles  were  reproach- 
ed ;  the  martyrs  were  reproached,  and 
we  are  not  to  be  surprised  that  minis- 
ters and  Christians  are  called  to  like 
trials  now.  It  is  enough  "  for  the  dis- 
ciple that  he  be  as  his  Master,  and  the 
eervan.  as  his  Lord." 

CHAPTER   V. 

THIS  chapter  is  entirely  occupied 
with  a  notice  of  an  offence  which  ex^ 
isted  in  the  church  at  Corinth,  and 
with  a  statement  of  the  measures 
I  which  the  apostle  expected  th^m  to 
pursue  in  regard  to  it.  Of  the  exig- 
ence of  this  offence  he  had  been  i 


A.  D. 


CHAPTER  V. 


97 


formed,  probably  by  "those  of  the 
house  of  Chloe,"  ch.  i.  11,  and  there  is 
reason  to  suppose  that  they  had  not 
even  alluded  to  it  in  the  letter  which 
they  had  sent  to  him  asking  advice. 
See  ch.  vii.  1.  Comp.  the  Introduc- 
tion. The  apostle  (ver.  1)  reproves 
them  for  tolerating  a  species  of  licen- 
tiousness which  was  not  tolerated  even 
by  the  heathens ;  he  reproves  them 
(ver.  2)  for  being  puffed  up  with  pride 
even  while  this  scandal  existed  in  their 
church ;  he  ordered  them  forthwith  to 
purify  the  church  by  removing  the  in- 
cestuous person  (ver.  4,  5)  ;  and  ex- 
horted them  to  preserve  themselves 
from  the  influence  which  a  single 
corrupt  person  might  have,  operating 
like  leaven  in  a  mass.  (ver.  6,  7«) 
Then,  lest  they  sLould  mistake  his 
meaning,  and  suppose  that  by  com- 
manding them  not  to  keep  company 
with  licentious  persons  (ver.  9),  he 
meant  to  say,  that  they  should  with- 
draw all  intercourse  from  the  heathen 
who  were  known  to  be  idolaters  and 
corrupt,  he  says  that  that  former  com- 
mand was  not  designed  to  forbid  all 
intercourse  with  them,  (ver.  9 — 1 2)  ; 
but  that  he  meant  his  injunction  now 
to  extend  particularly  to  such  as  were 
professed  members  of  the  church  ;  that 
they  were  not  to  cut  off  all  intercourse 
with  society  at  large  because  it  was 
corrupt;  that  if  any  man  professed  to 
be  a  Christian  and  yet  was  guilty  of 
such  practices  they  were  to  disown  him 
(ver.  11)  ;  that  it  was  not  his  province, 
nor  did  he  assume  it,  to  judge  the  hea- 
then world  which  was  without  the 
church  (ver.  12)  ;  but  that  this  was 
entirely  consistent  with  the  view  that 
he  had  a  right  to  exercise  discipline 
'.uithin  the  church,  on  such  as  pro- 
fessed to  be  Christians  ;  and  that  there- 
fore, they  were  bound  to  put  away  that 
wicked  person. 

1.  It  is  reported.  Gr.  It  is  heard. 
There  is  a  rumour.  That  rumour  had 
been  brought  to  Paul,  probably  by  the 
members  of  the  family  of  Chloe.  ch. 
1.11.  f  Commonly  ("Ox»c).  Every- 
where. It  is  a  matter  of  common 
f&me.  It  is  so  public  that  U  cannot  be 
9 


concealed ;  and  so  certain  that  ii  can- 
not be  denied.  This  was  an  offence, 
he  informs  us,  which  even  the  heathen 
would  not  justify  or  tolerate ;  and,  there 
fore,  the  report  had  spread  not  only 
in  the  churches,  but  even  among  the 
heathen,  to  the  great  scandal  of  reli 
gion  — When  a  report  obtains  such  s, 
circulation,  it  is  certainly  time  to  in 
vestigate  it,  and  to  correct  the  evil. 
^  That  there  is  fornication.  See 
Note,  Acts  xv.  20.  The  word  is  here 
used  to  denote  incest ;  for  the  apostle 
immediately  explains  the  nature  of  the 
offence.  ^  And  suck  fornication,  &c. 
An  offence  that  is  not  tolerated  or 
known  among  the  heathen.  This 
greatly  aggravated  the  offence,  that  in 
a  Christian  church  a  crime  should  be 
tolerated  among  its  members  which 
even  gross  heathens  would  regard  with 
abhorrence.  That  this  offence  was  re- 
garded with  abhorrence  by  even  the 
heathens  has  been  abundantly  proved 
by  quotations  from  classic  writers.  See 
Wetstein,  Bloomfield,  and  Whitby. 
Cicero  says  of  the  offence,  expressly, 
that  "  it  was  an  incredible  and  unheard 
of  crime."  Pro  Cluen.  5.  6. — When 
Paul  says  that  it  was  not  "  so  much  as 
named  among  the  Gentiles,"  he  doubt- 
less uses  the  word  (oyc^ua^Wau)  in  the 
sense  of  named  with  approbation, 
tolerated,  or  allowed.  The  crime  was 
known  in  a  few  instances,  but  chiefly 
of  those  who  were  princes  and  rulers ; 
but  it  was  nowhere  regarded  with  ap- 
probation, but  was  always  treated  as 
abominable  wickedness.  All  that  the 
connexion  requires  us  to  understand 
by  the  word  "  named"  here  is,  that  it 
was  not  tolerated  or  allowed;  it  was 
treated  with  abhorrence,  and  it  was, 
therefore,  more  scandalous  that  it  was 
allowed  in  a  Christian  church. — Whit- 
by supposes  that  this  offence  '  hat  was 
tolerated  in  the  church  at  Corinch  gave 
rise  to  the  scandals  that  were  circulated 
among  the  heathen  respecting  the  early 
Christians,  that  they  allowed  of  licen- 
tious intercourse  among  the  members  of 
their  churches.  This  reproach  was  cir- 
culated extensively  among  the  heathen, 
and  the  primitive  Christians  were  at 


1.  CORINTHIANS. 


2  And  ye  are  puffed  up,  and 
have  not  rather  mourned,  °  that 
he  that  hath  done  this  deed 
might  be  taken  away  from  among 
you. 


a  2Cor.7.7. 


much  pains  to  refute  it.  ^  That  one 
should  have.  Probably  as  his  wife*; 
or  it  may  mean  simply  that  he  had 
criminal  intercourse  with  her.  Per- 
haps some  man  had  parted  with  his 
wife,  on  some  account,  and  his  son  had 
married  her,  or  maintained  her  for  cri- 
minal intercourse.  It  is  evident  from 
2  Cor.  vii.  12,  that  the  person  who  had 
suffered  the  wrong,  as  well  as  he  who 
had  done  it,  was  still  alive. — Whether 
this  was  marriage  or  concubinage,  has 
been  disputed  by  commentators,  and  it 
is  not  possible,  perhaps,  to  determine. 
See  the  subject  discussed  in  Bloom- 
field. 

2.  Ana  ye  are  puffed  up.  Note, 
ch.  iv.  18.  You  are  filled  with  pride, 
and  with  a  vain  conceit  of  your  own 
wisdom  and  purity,  notwithstanding  the 
existence  of  this  enormous  wickedness 
in  your  church.  This  does  not  mean 
that  they  were  puffed  up,  or  proud  on 
account  of  the  existence  of  this  wick- 
edness, but  they  were  filled  with  pride 
notwithstanding,  or  in  spite  of  it. 
They  ought  to  have  been  a  humbled 
people.  They  should  have  mourned  ; 
and  should  have  given  their  first  atten- 
tion to  the  removal  of  the  evil.  But 
instead  of  this,  they  had  given  indul- 
gence to  proud  feeling,  and  had  be- 
come elated  with  a  vain  confidence  in 
their  spiritual  purity.  Men  are  always 
elated  and  proud  when  they  have  the 
least  occasion  for  it.  f  And  have  not 
rather  mourned,  &c.  Have  not  rather 
been  so  afflicted  and  troubled  as  to 
take  the  proper  means  for  removing 
the  offence.  The  word  mourn  her*  is 
taken  in  that  large  sense.  Ye  have 
not  been  so  much  afflicted — so  troubled 
with  the  existence  of  this  wickedness, 
as  to  take  the  proper  measures  to  re- 
move the  offender. — Acts  of  discipline 
in  the  church  should  always  commence 


[A  D.  60 

3  For  I  verily,  as  absent  *  ir 
body,  but  present  in  spirit,  have 
1  judged  already,  as  theugh  I 
were  present,  concerning  him 
that  hath  so  done  this  deed  ; 

6  Col.2.5.        '  or,  determined. 


with  mourning  that  there  is  occasion 
for  it.  It  should  not  be  anger,  or 
pride,  or  revenge,  or  party  feeling, 
which  prompt  to  it.  It  should  be  deep 
grief  that  there  is  ocsasion  for  it ;  and 
tender  compassion  for  the  offender. 
t  Might  be  taken  away.  By  excom- 
munication. He  should  not,  while  he 
continues  in  this  state,  be  allowed  to 
remain  in  your  communion. 

3.  For  I  verily.  But  I,  whatever 
it  may  cost  me  ;  however  you  may  es- 
teem my  interference ;  and  whatever 
personal  ill-will  may  be  the  result  to- 
wards me,  have  adjudged  this  case  to 
be  so  flagrant  as  to  demand  the  exercise 
of  discipline,  and  since  the  church  to 
whom  it  belongs  have  neglected  ifc,  1 
use  the  authority  of  an  apostle,  and  of 
a  spiritual  father,  in  directing  it  to  take 
place.  This  was  not  a  formal  sentence 
of  excommunication  ;  but  it  was  the 
declared  opinion  of  an  apostle  that 
such  a  sentence  should  be  passed,  and 
an  injunction  on  the  church  to  exercise 
this  act  of  discipline^  \  As  absent  in 
body.  Since  I  am  not  personally  pre- 
sent with  you,  I  express  my  opinion  in 
this  manner.  I  am  absent  in  body 
from  you,  and  cannot,  therefore,  take 
those  steps  in  regard  'o  it  which  I 
could  were  I  present.  \  But  present 
in  spirit.  My  heart  is  with  you  :  my 
feelings  are  with  you  :  I  have  a  deep 
and  tender  interest  in  the  case ;  and  I 
judge  as  if  I  were  personally  present 
Many  suppose  that  Paul  by  this  re- 
fers to  a  power  which  was  given  to  the 
apostles,  though  at  a  distance,  to  &p 
cern  the  real  circumstances  of  a  case 
by  the  gift  of  the  Spirit.  Cornp.  Col 
ii.  5.  2  Kings  v.  26  ;  vi.  12.  (Whitby, 
Doddridge,  &c.)  But  the  phrase  does 
not  demand  this  interpretation.  Paul 
meant,  probably,  that  though  he  was 
absent,  yet  his  mind  arid  attention  »i 


A.D.  59.] 


CHAPTER  V 


99 


4  In  the  name  °  of  our  Lord  I  with  the  power  *  of  our   Lord 


Jesus  Christ,  when  ye  are  ga- 
thered together,  and  my  spirit, 

a  2Cor.2.9,10. 

been  given  to  this  subject ;  he  felt  as 
deeply  as  though  he  were  present,  and 
would  act  in  the  same  way.  He  had, 
in  some  way,  been  fully  apprized  of  all 
the  circumstances  of  the  case,  and  he 
felt  it  to  be  his  duty  to  express  his 
views  on  the  subject.  ^  Have  judged 
already.  Margin,  Determined  (x.'-x.gDix'). 
I  have  made  up  *my  mind ;  have  de- 
cided, and  do  decide.  That  is,  he  had 
determined  what  ought  to  be  done  in 
the  case.  It  was  a  case  in  which  the 
course  which  ought  to  be  pursued  was 
plain,  and  on  this  point  his  mind  was 
settled.  What  that  course  should  be  he 
states  immediately,  t  As  though  I  were 
present.  As  though  I  had  a  personal 
knowledge  of  the  whole  affair,  and 
were  with  you  to  advise. — We  may  be 
certain  that  Paul  had  the  fullest  infor- 
mation as  to  this  case ;  and  that  the 
circumstances  were  well  known.  In- 
deed, it  was  a  case  about  the  facts  of 
which  there  could  be  no  doubt.  They 
were  everywhere  known  (ver.  1),  and 
there  was  no  need,  therefore,  to  attempt 
to  establish  them  by  formal  proof. 

4.  In  the  name,  &c.  By  the  authority ; 
or  in  the  behalf;  or  acting  by  his  com- 
mission or  power.  2  Cor.  ii.  10.  See 
Note,  Acts  iii.  6.  This  does  not  refer 
to  Paul  alone  in  declaring  his  opinion, 
but  means  that  they  were  to  be  assem- 
bled in  the  name  of  the  Lord  Jesus, 
and  that  they  were  to  proceed  to  exer- 
cise discipline  by  his  authority.  The 
idea  is,  that  the  authority  to  administer 
discipline  is  derived  from  the  Lord 
Jesus  Christ,  and  is  to  be  exercised  in 
his  name,  and  to  promote  his  honour. 
1  When  ye  are  gathered  together.  Or, 
'You  being  assembled  in  the  name  of 
tie  Lord  Jesus.'  This  is  to  be  con- 
nected with  the  previous  words,  and 
means,  (1.)  That  they  were  to  be  assem- 
bled for  the  purpose  of  administering 
discipline ;  and  (2.)  That  this  was  to  be 
lone  in  the  name  and  by  the  authority 


Jesus  Christ, 

5  To  deliver  °  such   an   one 

ft  Matt.16.19.  Jno.20.23.        c  lTim.1.20. 


of  the  Lord  Jesus.  |  And  my  spirit. 
ver.  3.  As  if  I  were  with  you ,  that  is, 
with  my  declared  opinion ;  knowing 
what  I  would  advise,  were  I  one  of  you, 
or,  I  being  virtually  present  with  you 
by  having  delivered  my  opinion.  It 
cannot  mean  that  Paul's  soul  would  be 
really  present  with  them,  but  that, 
knowing  his  views  and  feelings,  and 
what  he  would  do,  and  knowing  his  love 
for  them,  they  could  act  as  if  he  were 
there.  This  passage  proves  that  disci- 
pline belongs  to  the  church  itself;  and 
so  deep  was  Paul's  conviction  of  this, 
that  even  he  would  not  administer  it, 
without  their  concurrence  and  action. 
And  if  Paul  would  not  do  it,  and 
in  a  case  too  where  bodily  pains  were 
to  be  inflicted  by  miraculous  agency, 
assuredly  no  other  ministers  have  a 
right  to  assume  the  authority  to  admi- 
nister discipline  without  the  action  and 
the  concurrence  of  the  church  itself. 
t  With  the  power,  &c.  This  phrase  is 
to  be  connected  with  the  following 
verse.  '  I  have  determined  what  ought 
to  be  done.  The  sentence  which  I 
have  passed  is  this.  You  are  to  be 
assembled  in  the  name  and  authority 
of  Christ.  I  shall  be  virtually  present. 
And  you  are  to  deliver  such  a  one  to 
Satan,  by  the  power  of  our  Lord  Jesus 
Christ.'  That  is,  it  is  to  be  done  by 
you ;  and  the  miraculous  power  which 
will  be  evinced  in  the  case  will  proceed 
from  the  Lord  Jesus.  The  word  power 
(Juvdjutc),  is  used  commonly  in  the  New 
Testament  to  denote  some  miraculous 
and  extraordinary  power  ;  and  here 
evidently  means  that  the  Lord  Jesus 
would  put  forth  such  a  power  in  the 
infliction  of  pain  and  for  the  preserva- 
tion of  the  purity  of  his  church. 

5.  To  deliver.  This  is  the  sentence 
which  is  to  be  executed.  You  are  to 
deliver  him  to  Satan,  &c.  t  Unta 
Satan.  Beza,  and  the  Latin  fathers, 
suppose  that  this  is  only  an  expression 


100 


I.  CORINTHIANS. 


[A.  D.  59 


unto  Satan  for  the  destruction  of|  saved  in  the  day  of  the  Lord  Jesus, 
the  flesh,  that  the  *  spirit  may  be        6  Your  glorying b  is  not  good. 


b  James 4. 16. 


of  excommunication.  They  say,  that  in 
th«i  Scriptures  there  are  but  two  king- 
doms recognised — the  kingdom  of  God, 
or  the  church,  and  the  kingdom  of  the 
world,  which  is  regarded  as  under  the 
control  of  Satan  ;  and  that  to  exclude 
a  man  from  one  is  to  subject  him  to  the 
dominion  of  the  other.  There  is  some 
foundation  for  this  opinion ;  and  there 
can  be  no  doubt  that  excommunication 
is  here  intended,  and  that,  by  excom- 
munication, the  offender  was  in  some 
sense  placed  under  the  control  of 
Satan.  It  is  further  evident  that  it  is 
here  supposed  that  by  being  thus  placed 
under  him  the  offender  would  be  sub- 
ject to  corporal  inflictions  by  the  agency 
of  Satan,  which  are  here  called  the 
"  destruction  of  the  flesh."  Satan  is 
elsewhere  referred  to  as  the  author  of 
bodily  diseases.  Thus  in  the  case  of 
Job.  Job  ii.  7.  A  similar  instance  is 
mentioned  in  1  Tim.  i.  20,  where  Paul 
says  he  had  delivered  Hymeneas  and 
Alexander  to  "  Satan,  that  they  might 
learn  not  to  blaspheme."  It  may  be 
observed  here  that  though  this  was  to 
be  done  by  the  concurrence  of  the 
church,  as  having  a  right  to  administer 
discipline,  yet  it  was  directed  by  apos- 
tolic authority  ;  and  there  is  no  evi- 
dence that  this  was  the  usual  form  of 
excommunication,  nor  ought  it  now  to 
be  used.  There  was  evidently  miracu- 
lous power  evinced  in  this  case,  and 
that  power  has  long  since  ceased  in  the  ' 
church.  If  For  the  destruction  of  the  \ 
fltsh.  We  may  observe  here,  (1.)  That ! 
this  does  not  mean  that  the  man  was  to  \ 
die  under  the  infliction  of  the  censure,  j 
for  the  object  was  to  recover  him ;  and  ; 
it  is  evident  that,  whatever  he  suffered 
as  the  consequence  of  this,  he  survived 
it,  and  Paul  again  instructed  the  Corin- 
thians to  admit  him  to  their  fellowship. 
2  Cor.  ii.  7.  (2.)  It  was  designed  to 
punish  him  for  licentiousness  of  life —  j 
often  called  in  the  Scriptures  one  of  the 
sins,  or  works  of  the  flesh  (Gal.  v.  19),  | 
and  the  design  was  that  the  punish-  ' 


ment  should  follow  in  the  line  of  the 
offence,  or  be  a  just  retribution — as 
punishment  often  does.  Many  have 
supposed  that  by  the  "  destruction  of 
the  flesh"  Paul  meant  only  the  destruc- 
tion of  his  fleshly  appetites  or  carnal 
affections ;  and  that  he  supposed  that 
this  would  be  effected  by  the  act  of  ex- 
communication. But  it  is  very  evident 
from  the  Scriptures  that  the  apostles 
were  imbued  with  thrower  of  inflicting 
diseases  or  bodily  calamities  for  crimes. 
See  Acts  xiii.  11.1  Cor.  xi.  30.  What 
this  bodily  malady  was,  we  have  no 
means  of  knowing.  It  is  evident  that 
it  was  not  of  very  long  duration,  since 
when  the  apostle  exhorts  them  (2  Cor. 
ii.  7)  again  to  receive  him,  there  is  no 
mention  made  of  his  suffering  then 
under  it. — This  was  an  extraordinary 
and  miraculous  power.  It  was  designed 
for  the  government  of  the  church  in  its 
infancy,  when  every  thing  was  fitted  to 
show  the  direct  agency  of  God  ;  and  it 
ceased,  doubtless,  with  the  apostles. 
The  church  now  has  no  such  power. 
It  cannot  now  work  miracles ;  and  all 
its  discipline  now  is  to  be  moral  disci- 
pline, designed  not  to  inflict  bodily  pain 
and  penalties,  but  to  work  a  moral  re- 
formation in  the  offender.  ^  That  the 
spirit  may  be  saved.  That  his  soul 
might  be  saved  ;  that  he  might  be  cor- 
reeled,  humbled,  and  reformed  by  these 
sufferings,  and  recalled  to  the  paths  of 
piety  and  virtue.  This  expresses  the 
true  design  of  the  discipline  of  the 
church,  and  it  ought  never  to  be  in- 
flicted but  with  a  direct  intention  to 
benefit  the  offender,  and  to  save  the 
soul.  Even  when  he  is  cut  off  and 
disowned,  the  design  shouM  not  be 
vengeance,  or  punishment  merely,  but 
it  should  be  to  recover  him  and  save 
him  from  ruin.  ^  In  the  day  of  the 
Lord  Jesus.  The  day  of  judgment 
when  the  Lord  Jesus  shall  come,  and 
shall  collect  his  people  to  himself. 

6.   Your  glorying.     Your  boasting  , 
or  confidence  in  your  present  condition, 


A.D.  59.] 


CHAPTER  V. 


101 


Know  ye  not  that  a  little  leaven 
-  leaveneth  the  whole  lump  ? 

o  Luke  13.21. 

as  if  you  were  eminent  in  purity  and 
piety.  ^  Is  tint  good.  Is  not  well, 
proper,  right  Boasting  is  never  good ; 
but  it  is  especially  wrong  when,  as  here, 
there  is  an  existing  evil  that  is  likely  to 
r.orruot  the  whole  church.  When  men 
are  disposed  to  boast,  they  should  at 
once  make  the  inquiry  whether  there  is 
not  some  sin  indulged  in,  on  account 
of  which  they  should  be  humbled  and 
subdued.  If  all  individual  Christians, 
and  all  Christian  churches,  and  all  men 
of  every  rank  and  condition,  would  look 
at  things  as  they  are,  they  would  never 
find  occasion  for  boasting.  It  is  only 
when  we  are  blind  to  the  realities  of 
the  case,  and  overlook  our  faults,  that 
we  are  disposed  to  boast.  The  reason 
why  this  was  improper  in  Corinth,  Paul 
states — that  any  sin  would  tend  to  cor- 
rupt the  whole  church,  and  that  there- 
*bre  they  ought  not  to  boast  until  that 
was  removed,  t  A  little  leaven,  &c. 
-V  small  quantity  of  leaven  or  yeast  will 
pervade  the  entire  mass  of  flour,  or 
dough,  and  diffuse  itself  through  it  all. 
This  is  evidently  a  proverbial  saying. 
[t  occurs  also  in  Gal.  v.  9.  Comp. 
Note,  Matt.  xiii.  33.  A  similar  figure 
occurs  also  in  the  Greek  classic  writers. 
— By  leaven  the  Hebrews  metaphori- 
cally understood  whatever  had  the 
power  of  corrupting,  whether  doctrine, 
or  example,  or  any  thing  else.  See 
Note,  Matt.  xvi.  6.  The  sense  here  is 
plain.  A  single  sin  indulged  in,  or 
allowed  in  the  church,  would  act  like 
leaven — it  would  pervade  and  corrupt 
the  whole  church,  unless  it  was  re- 
moved. On  this  ground,  and  for  this 
reason,  discipline  should  be  adminis- 
tered, and  the  corrupt  member  should 
be  removed. 

7.  Purge  out  therefore,  &c.  Put 
•iway  ;  free  yourselves  from,  f  The 
old  leaveji.  The  apostle  here  takes 
occasion,  from  the  mention  of  leaven,  to 
exhort  the  Corinthians  to  put  away 
vice  and  sin.  The  figure  is  derived 
;rom  the  custom  of  the  Jews  in  putting 
9* 


7  Purge  out  therefore  the  old 
leaven,  that  ye  may  be  a  new 


away  leaven  at  the  celebration  of  th* 
passover.  By  the  old  leaven  he  means 
vice  and  sin  ;  and  also  here  the  per- 
son who  had  committed  the  sin  in 
their  church.  As  the  Jews,  at  the 
celebration  of  the  passover,  gave  all 
diligence  in  removing  leaven  from  their 
houses — searching  every  part  of  their 
dwellings  with  candles,  that  they  might 
remove  every  particle  of  leavened  bread 
from  their  habitations — so  the  apostle 
exhorts  them  to  use  all  diligence  to 
search  out  and  remove  all  sin.  ^  That 
ye  may  be  a  new  lump.  That  you 
may  be  like  a  new  mass  of  flour,  or 
dough,  before  the  leaven  is  put  into  it. 
That  you  may  be  pure,  and  free  from 
the  corrupting  principle.  T  As  ye  are 
unleavened.  That  is,  as  ye  are  bound 
by  your  Christian  profession  to  be  un 
leavened,  or  to  be  pure.  Your  very 
profession  implies  this,  and  you  ought 
therefore,  to  .remove  all  impurity,  and 
to  become  holy.  Let  there  be  no  im 
purity,  and  no  mixture  inconsistent 
with  that  holiness  which  the  gospel 
teaches  and  requires.  The  apostle  here 
does  not  refer  merely  to  the  case  of  the 
incestuous  person,  but  he  takes  occasion 
to  exhort  them  to  put  away  all  sin. 
Not  only  to  remove  this  occasion  of 
offence,  but  to  remove  all  impurity,  that 
they  might  become  entirely  and  only 
holy.  The  doctrine  is,  that  Christians 
are  by  their  profession  holy,  and  that 
therefore  they  ought  to  give  all  dili- 
gence to  remove  every  thing  that  is 
impure,  f  For  even  Christ,  &c.  Ae 
the  Jews,  when  their  paschal  lamb  waa 
slain,  gave  great  diligence  to  put  away 
all  leaven  from  their  dwellings,  so 
we  Christians,  since  our  passover  is 
slain,  ought  to  give  the  like  diligence 
to  remove  all  that  is  impure  and  cor- 
rupting from  our  hearts. — There  can  be 
no  doubt  here  that  the  paschal  lamb 
was  a  type  of  the  Messiah ;  and  as  littlw 
that  the  leaven  was  understood  to  be 
emblematic  of  impurity  and  sin,  and 
that  their  being  required  to  rut  it  a  way 


102 

lump,    as 
For  even 


I.  CORINTHIANS. 


[A.D    59. 


ye    are    unleavened. 
Christ  tt  our  passover 


is  *  sacrificed  for  us  : 

a  Isa.53.7.  lPet.1.19.  Rev.5.6,12.        i  or,  slain. 

was  intended  to  be  an  emblematic  action 
designed  to  denote  that  all  sin  was  to 
be  removed  and  forsaken.  Tf  Our 
passover.  Our  paschal  Iamb,  for  so 
the  word  Trao-%*.  usually  signifies.  The 
sense  is, '  We  Christians  have  a  paschal 
lamb ;  and  that  lamb  is  the  Messiah. 
And  as  the  Jews,  when  their  paschal 
lamb  was  slain,  were  required  to  put 
away  all  leaven  from  their  dwellings, 
so  we,  when  our  paschal  lamb  is  slain, 
should  put  away  all  sin  from  our  hearts 
and  from  our  churches.'  This  passage 
proves  that  Paul  meant  to  teach  that 
Christ  had  taken  the  place  of  the  pas- 
chal lamb — that  that  lamb  was  designed 
to  adumbrate  or  typify  him — and  that 
consequently  when  he  was  offered,  the 
paschal  offering  was  designed  to  cease. 
Christ  is  often  in  the  Scriptures  com- 
pared to  a  lamb.  See  Isa.  liii.  7.  John 
i.  29.  1  Pet.  i.  19.  Rev.  v.  6.  12.  ^  Is 
sacrificed  for  us.  Margin,  Or  slain 
(ra&»).  The  word  S-Ju  may  mean  sim- 
ply to  slay  or  kill ;  but  it  is  also  used 
often  in  the  sense  of  making  a  sacrifice 
as  an  expiation  for  sin.  Acts  xiv.  13. 
18.  1  Cor.  x.  20.  Comp.  Gen.  xxxi. 
54  ;  xlv.  1.  Ex.  iii.  18  ;  v.  3.  8.  17  ; 
viii.  8.  25—29  ;  xiii.  15;  xx.  24.  2 
Chron.  xv.  26,  where  it  is  used  as  the 
translation  of  the  word  rox,  to  sacri- 
fice. It  is  used  as  the  translation  of  this 
word  no  less  than  ninety-eight  times  in 
the  Old  Testament,  and  perhaps  always 
in  the  sense  of  a  sacrifice,  or  bloody 
offering.  It  is  also  used  as  the  transla- 
tion of  the  Hebrew  word  ri38,  and  tonE>, 
to  slay,  to  kill,  &c.  in  Ex:  xii.  21. 
I  Kings  xi.  19;  xxv.  11.  2  Chron. 
xxix.  22,  &c. ;  in  all  in  eleven  places 
in  the  Old  Testament.  It  is  used  in  a 
similar  sense  in  the  New  Testament,  in 
Matt,  xxii.  4.  Luke  xv.  23.  27.  30. 
John  x.  10.  Acts  x.  13  ;  xi.  7.  It  oc- 
curs nowhere  else  in  the  New  Testa- 
ment than  in  the  places  which  have 
been  specified. — The  true  sense  of  the 


8  Therefore  let  us  keep  a  the 
feast,  *  not  with  old  leaven,  nei- 
ther with  the  c  leaven  of  malice 

*  or,  holy  day.        b  Ex.  13.6.        c  Matt.  16.6,12 


word  here  is,  therefore,  to  be  found  ir. 
the  doctrine  respecting  the  passover. 
That  that  was  intended  to  be  a  sacrifice 
for  sin  is  proved  by  the  nature  of  the 
offering,  and  by  the  account  which  is 
everywhere  given  of  -it  in  the  Old 
Testament.  The  paschal  lamb  was 
slain  as  a  sacrifice.  It  was  slain  in  the 
temple ;  its  blood  was  poured  out  as  an 
offering ;  it  was  sprinkled  and  offered 
by  the  priests  in  the  same  way  as  other 
sacrifices.  See  Ex.  xxiii.  18;  xxxiv. 
25.  2  Chron.  xxx.  15,  16.  And  if  so, 
then  this  passage  means  that  Christ  was 
offered  as  a  sacrifice  for  sin — in  ac- 
cordance with  the  numerous  passages  of 
the  New  Testament,  which  speak  of  his 
death  in  this  manner  (see  Note,  Rom. 
iii.  25)  ;  and  that  his  offering  was  de- 
signed to  take  the  place  of  the  paschal 
sacrifice,  under  the  ancient  economy. 
Tf  For  us.  For  us  who  are  Christians. 
He  died  in  our  stead ;  and  as  the  Jews, 
when  celebrating  their  paschal  feast, 
put  away  all  leaven,  so  we,  as  Chris- 
tians, should  put  away  all  evil  from  our 
hearts,  since  that  sacrifice  has  now  been 
made  once  for  all. 

8.  Let  us  keep  the  feast.  Margin, 
Holy  day  (sogT^a^fv).  This  is  lan- 
guage drawn  from  the  paschal  feast,  and 
is  used  by  Paul  frequently  to  carry  out 
and  apply  his  illustration.  It  does  not 
mean  literally  the  paschal  supper  here — 
for  that  had  ceased  to  be  observed  by 
Christians — nor  the  Lord's  supper  par- 
ticularly ;  but  the  sense  is,  <  As  the 
Jews  when  they  celebrated  the  paschal 
supper,  on  the  slaying  and  sacrifice  of 
the  paschal  lamb,  put  away  all  leaven — 
as  emblematic  of  sin — so  let  us,  in  the 
slaying  of  our  sacrifice,  and  in  all  the 
duties,  institutions  and  events  conse- 
quent thereon,  put  away  all  wickedness 
from  our  hearts  as  individuals,  and  from 
our  societies  and  churches.  Let  us 
engage  in  the  servi  ce  of  God  by  putting 
away  all  evil.'  \  Not  with  the  old 


A.D.  59.]  CHAPTER  V. 

and   wickedness,    but  with   the 

unleavened   bread  of  sincerity 
and  truth. 


103 


leaven.  Not  under  the  influence,  or  in 
the  indulgence  of  the  feelings  of  cor- 
rupt and  unrenewed  human  nature. — 
The  word  leaven  is  very  expressive  of 
that  former  or  old  condition,  and  denotes 
the  corrupt  and  corrupting  passions  of 
our  nature  before  it  is  renewed,  f  The 
leaven  of  malice.  Of  unkindness  and 
evil — which  would  diffuse  itself,  and 
pervade  the  mass  of  Christians.  The 
word  malice  (*--/*/:«)  denotes  evil  in 
general.  T  And  wickedness.  Sin ; 
evil.  There  is  a  particular  reference 
here  to  the  case  of  the  incestuous  per- 
son. Paul  means  that  all  wickedness 
should  be  put  away  from  those  who  had 
been  saved  by  the  sacrifice  of  their  ! 
Passover,  Christ ;  and,  therefore,  this  ' 
sin  in  a  special  manner,  f  But  with  \ 
the  unleavened  bread,  &c.  That  is,  j 
with  sincerity  and  truth.  Let  us  be  | 
sincere,  and  true,  and  faithful;  as  the 
Jews  partook  of  bread  unleavened, 
which  was  emblematic  of  purity,  so  let 
us  be  sincere  and  true.  It  is  implied 
here  that  this  could  not  be  done  unless 
they  would  put  away  the  incestuous 
person. — No  Christians  can  have,  or 
give  evidence  of  sincerity,  who  are  not 
willing  to  put  away  all  sin. 

9.  /  wrote  unto  you.  I  have  .writ- 
ten (sj-gst-^st).  -This  word  may  either 
refer  to  this  epistle,  or  to  some  former 
epistle.  It  simply  denotes  that  he  had 
written  to  them,  but  whether  in  the 
former  part  of  this,  or  in  some  former 
epistle  which  is  now  lost,  cannot  be 
determined  by  the  use  of  this  word. 
^  In  an  epistle  (lv  rfj  t7mrro\^.  There 
has  been  considerable  diversity  of  opi- 
nion.in  regard  to  this  expression.  A 
large  number  of  commentators  —  as 
Chrysostom,  Theodoret,  Oecumenius, 
most  of  the  Latin  commentators,  and 
nearly  all  the  Dutch  commentators — 
suppose  that  this  refers  to  the  same 
epistle,  and  that  the  apostle  means  to 
say  that  in  the  former  part  of  this  epis- 


9  I  wrote  unto  you  in  an 
epistle  a  not  to  company  with 
fornicators  : 

aEph.5.11.2Thess.3.14. 

tie  (ver.  2)  he  had  given  ihem  this 
direction.  And  in  support  of  this  in- 
terpretation they  say  that  T0  here  is 
used  for  T&urrj,  and  appeal  to  the  kin- 
dred passages  in  Rom.  xvi.  2.  Col.  iv. 
6.  1  Thess.  v.  27.  2  Thess.  iii.  3,  4. 
Many  others — as  Grotius,  Doddridge, 
Rosen  mill  ler,  &c. — suppose  it  to  refer 
to  some  other  epistle  which  is  now 
lost,  and  which  had  been  sent  to  them 
before  their  messengers  had  reached 
him.  This  epistle  might  have  been 
very  brief,  and  might  have  contained 
little  more  than  this  direction. — That 
this  is  the  correct  opinion,  may  appear 
from  the  following  considerations,  viz. 
(1.)  It  is  the  natural  and  obvious  in- 
terpretation— one  that  would  strike  the 
great  mass  of  men.  Jt  is  just  such  an 
expression  as  Paul  would  have  used  on 
the  supposition  that  he  hod  written  a 
previous  epistle.  (2.).  It  is  the  very 
expression  which  he  uses  in  2  Cor.  vii. 
8,  where  he  is  referring  to  this  epistle 
as  one  which  he  had  sent  to  them.  (3.) 
It  is  not  true  that  Paul  had  in  any  for- 
mer part  of  this  epistle  given  this  direc- 
tion. He  had  commanded  them  to 
remove  an  incestuous  person,  and  such 
a  command  might  seem  to  imply  that 
they  ought  not  to  keep  company  with 
such  a  person ;  but  it  was  not  a  gene- 
ral command  not  to  have  intercourse 
with  them.  (4.)  It  is  altogether  pro- 
bable that  Paul  would  write  more  let- 
ters than  we  have  preserved.  We 
have  but  fourteen  of  his  remaining. 
Yet  he  laboured  many  years  ;  founded 
many  churches ;  and  had  frequent  oc- 
casion to  write  to  them.  (5.)  We 
know  that  a  number  of  books  have 
been  lost  which  were  either  inspired  or 
which  were  regarded  as  of  authority 
by  inspired  men.  Thus  the  books  of 
Jasher,  of  Iddo  the  seer,  &c,,  are  re- 
ferred to  in  the  Old  Testament,  and 
there  is  no  improbability  that  similai 
instances  may  have  occurred  in  regard 


104 


I.  CORINTHIANS. 


59 


10   Yet   not   altogether    with 
the  fornicators  of  this  world,  or 


with  the  covetous,  or  extortion 
ers,  or  with  idolaters  ;  for  then 


to  the  writers  of  the  New  Testament. 
(6.)  In  ver.  11,  he  expressly  makes  a 
distinction  between  the  epistle  which  he 
was  then  writing  and  the  former  one. 
"  But  now,"  i.e.  in  this  epistle,  "I  have 
written  (i>$*4*)  to  y°u>"  &c-  an  ex- 
pression  which  he  would  not  use  if  ver. 
9  referred  to  the  same  epistle.  These 
considerations  seem  to  me  to  be  unan- 
swerable, and  to  prove  that  Paul  had 
sent  another  epistle  to  them  in  which 
he  had  given  this  direction.  (7.)  This 
opinion  accords  with  that  of  a  very 
large  number  of  commentators.  As 
an  instance,  Calvin  says,  "  The  epistle 
of  which  he  here  speaks,  is  not  now 
extant.  Nor  is  it  to  be  doubted  that 
many  others  have  perished ;  but  it  is 
sufficient  that  these  survive  to  us  which 
the  Lord  saw  to  be  needful."  If  it  be 
objected  that  this  may  affect  the  doctrine 
of  the  inspiration  of  the  New  Testa- 
ment, since  it  is  not  to  be  supposed 
that  God  would  suffer  the  writings  of 
inspired  men  to  be  lost,  we  may  reply, 
(a)  That  there  is  no  evidence  that  these 
writings  were  inspired.  Paul  often 
makes  a  distinction  in  regard  to  his 
own  words  and  doctrines,  as  inspired 
or  uninspired  (see  ch.  vii.)  ;  and  the 
same  thing  may  have  occurred  in  his 
writings.  (6)  This  does  not  affect  the 
inspiration  of  the  books  which  remain, 
even  on  the  supposition  that  those 
which  were  lost  were  inspired.  It  docs 
not  prove  that  these  are  not  from  God. 
If  a  man  loses  a  guinea  it  does  not 
prove  that  those  which  he  has  not  lost 
are  counterfeit  or  worthless.  (c)  If 
inspired,  they  may  have  answered  the 
purpose  which  was  designed  by  their 
inspiration — and  then  have  been  suffer- 
ed to  be  lost — as  all  inspired  books  will 
be  destroyed  at  the  end  of  the  world, 
(c?)  It  is  to  be  remembered  that  a  large 
part  of  the  discourses  of  the  inspired 
apostles,  and  even  the  Saviour  himself 
(John  xxi.  25),  have  been  lost.  And 
why  should  it  be  deemed  any  more 


wonderful  that  inspired  books  should  be 
lost,  than  inspired  oral  teachi?ig  ?  Why 
more  wonderful  that  a  brief  letter  of 
Paul  should  be  destroyed  than  that  nu- 
merous discourses  of  him  "  who  spake 
as  never  man  spake,"  should  be  lost  to 
the  world  1  (e)  We  should  be  thank- 
ful for  the  books  that  remain,  and  we 
may  be  assured  that  all  the  truth  that 
is  needful  for  our  salvation  has  been 
preserved  and  is  in  our  hands.  That 
any  inspired  books  have  been  preserved 
amidst  the  efforts  which  have  been 
made  to  destroy  them  all,  is  more  a 
matter  of  wonder  than  that  a  few  have 
been  lost,  and  should  rather  lead  us  to 
gratitude  that  we  have  them  than  to 
grief  that  a  few,  probably  relating  to 
local  and  comparatively  unimportant 
matters,  have  been  destroyed.  ^  Not 
to  company,  &c.  Not  to  associate 
with.  See  Eph.  v.  11.  2  Thess.  iii. 
14.  This,  it  seems,  was  a  general 
direction  on  the  subject.  It  referred  to 
all  who  had  this  character.  But  the 
direction  which  he  now  (ver.  11)  pro- 
ceeds to  give,  relates  to  a  different  mat- 
ter— the  proper  degree  of  intercourse 
with  those  who  were  in  the  church. 

10.  Yet  not  altogether,  &c.  In  my 
direction  not  "  to  company"  with  them, 
I  did  not  mean  that  you  should  refuse 
all  kinds  of  intercourse  with  them ;  that 
you  should  not  treat  them  with  civility, 
or  be  engaged  with  them  in  any  of  the 
transactions  of  life,  or  in  the  ordinary 
intercourse  of  society  between  man  and  * 
man,  for  this  would  be  impossible — but 
that  you  should  not  so  associate  with 
them  as  to  be  esteemed  to  belong  to 
them,  or  so  as  to  be  corrupted  by  their 
example.  You  are  not  to  make  them 
companions  and  friends.  |  With  the 
fornicators.  Most  heathen  were  of  this 
description,  and  particularly  at  Corinth. 
See  the  Introduction  to  this  epistle. 
^  Of  this  world.  Of  those  who  are  out 
of  the  church  ;  or  who  are  not  professed 
Christians.  ^  Or  with  the  covttous.  The 


A    0.  59.] 


CHAPTER  V. 


105 


must   ye   needs  go   out  of  the 
world. 


avaricious;  those  greedy  of  gain.  Pro- 
bably his  direction  in  the  former  epistle 
had  been  that  they  should  avoid  them. 
*I  Or  extortioners.  Rapacious  per- 
sons ;  greedy  of  gain,  and  oppressing 
Ihe  poor,  the  needy,  and  the  fatherless, 
to  obtain  money.  ^  Or  an  idolater. 
All  the  Corinthians  before  the  gospel 
was  preached  there  worshipped  idols. 
1  Then  must  ye  needs,  &c.  It  would 
be  necessary  to  leave  the  world.  The 
world  is  full  of  such  persons.  You 
meet  them  everywhere.  You  cannot 
avoid  them  in  the  ordinary  transac- 
tions of  life,  unless  you  either  destroy 
yourselves,  or  withdraw  wholly  from 
society.  This  passage  shows,  (1.) 
That  that  society  was/«//  of  the  licen- 
tious and  the  covetous,  of  idolaters 
and  extortioners.  (Comp.  Notes,  Rom. 
i.)  (2.)  That  it  is  not  right  either  to 
take  our  own  lives  to  avoid  them,  or  to 
withdraw  from  society  and  become 
monks ;  and  therefore,  that  the  whole 
monastic  system  is  contrary  to  Chris- 
tianity;  and,  (3.)  That  it  is  needful 
we  should  have  some  intercourse  with 
the  men  of  the  world ;  and  to  have 
dealings  with  them  as  neighbours,  and 
as  members  of  the  community.  How 
far  we  are  to  have  intercourse  with 
them  is  not  settled  here.  The  general 
principles  may  be,  (1.)  That  it  is  only 
so  far  as  is  necessary  for  the  purposes 
of  good  society,  or  to  show  kindness  to- 
them  as  neighbours  and  as  members 
of  the  community.  (2.)  We  are  to 
deal  justly  with  them  in  all  our  trans- 
actions. (3.)  We  may  be  connected 
with  them  in  regard  to  the  things 
which  we  have  in  common — as  public 
improvements,  the  business  of  educa- 
tion, &c.  (4.)  We  are  to  endeavour 
to  do  them  good,  and  for  that  purpose 
we  are  not  to  shun  their  society.  But, 
(5.)  We  are  not  to  make  them  our 
companions ;  or  to  associate  with  them 
in  their  wickedness,  or  as  idolaters,  or 
covetous,  or  licentious ;  we  are  not  to 
'w  known  as  partakers  with  them  in 


11  But  now  I   have   written 
unto  you  not  to  keep  company, 


these  things.  And  for  the  same  reason 
we  are  not  to  associate  with  the  gay  in 
their  gayety  ;  with  the  proud  in  their 
pride  ;  with  the  fashionable  in  their 
regard  to  fashion ;  with  the  friends  of 
the  theatre,  the  ball-room,  or  the  splen- 
did party,  in  their  attachment  to  these 
amusements.  In  all  these  things  we 
are  to  be  separate  ;  and  are  to  be  con- 
nected with  them  only  in  those  things 
which  we  may  have  in  common  with 
them ;  and  which  are  not  inconsistent 
with  the  holy  rules  of  the  Christian  re- 
ligion. (6.)  We  are  not  so  to  asso- 
ciate with  them  as  to  be  corr'ipted  by 
their  example ;  or  so  as  to  be  led  by 
that  example  to  neglect  prayer  and  the 
sanctuary,  and  the  deeds  of  charity, 
and  the  effort  to  do  good  to  the  souls 
of  men.  We  are  to  make  it  a  great 
point  that  our  piety  is  not  to  suffer  by 
that  intercourse ;  and  we  are  never 
to  do  any  thing,  or  conform  to  any 
custom,  or  to  have  any  such  inter 
course  with  them  as  to  lessen  ou: 
growth  in  grace ;  divert  our  attentior 
from  the  humble  duties  of  religion  ;  o* 
mar  our  Christian  enjoyment. 

11.  But  now.  In  this  epistle.  This 
shows  that  he  had  written  a  former  let- 
ter, ^f  /  have  written  to  you.  Above. 
I  have  designed  to  give  this  injunction 
that  you  are  to  be  entirely  separated 
from  one  who  is  a  professor  of  religion 
and  who  is  guilty  of  these  things. 
If  Not  to  keep  company.  To  be  wholly 
separated  and  withdrawn  from  such  a 
person.  Not  to  associate  with  him  in 
any  manner,  t  If  any  man  that  is 
called  a  brother.  Any  professing  Chris- 
tian ;  any  member  of  the  church.  If  Be 
a  fornicator,  &c.  Like  him  who  is 
mentioned,  ver.  1.  ^  Or  an  idolater  ^ 
This  must  mean  those  persons  who 
while  they  professed  Christianity  still 
attended  the  idol  feasts,  and  worshipped 
there.  Perhaps  a  few  such  may  have 
been  found  who  had  adopted  the  Chris- 
tian profession  hypocritically.  T  Or  a 
raikr.  A  reproachful  man ;  &  man  of 


106 


I.  CORINTHIANS. 


[A.D.  59 


if  °  any  man  that  is  called  a  bro- 
ther be  a  fornicator,  or  covetous, 
or  an  idolater,  or  a  railer,  or  a 

oRom.16.17.  2Jno.lO. 


drunkard,  or  an  extortioner ;  with 
such  an  one  no  not  to  eat. 

12  For  what  have  I  to  do  to 
judge  them  also  that  are  with- 


coarse,  harsh,  and  bitter  words;  a  man 
whose  characteristic  it  was  to  abuse 
others ;  to  vilify  their  character,  and 
wound  their  feelings.  It  is  needless  to 
eay  how  much  this  is  contrary  to  the 
spirit  of  Christianity,  and  to  the  exam- 
ple of  the  Master,  "  who  when  he  was 
reviled,  reviled  not  again."  ^  Or  a 
drunkard.  Perhaps  there  might  have 
been  some  then  in  the  church,  as  there 
are  .now,  who  were  addicted  to  this 
vice.  It  has  been  the  source  of  incal- 
culable evils  to  the  church ;  and  the 
apostle,  therefore,  solemnly  enjoins  on 
Christians  to  have  no  fellowship  with 
a  man  who  is  intemperate.  ^  With 
such  an  one  no  not  to  eat.  To  have 
no  intercourse  or  fellowship  with  him 
of  any  kind ;  not  to  do  any  thing  that 
would  seem  to  acknowledge  him  as  a 
brother ;  with  such  an  one  not  even  to 
eat  at  the  same  table.  A  similar  course 
is  enjoined  by  John.  2  John  10,  11. 
This  refers  to  the  intercourse  of  com- 
mon life,  and  not  particularly  to  the 
communion.  The  true  Christian  was 
wholly  to  disown  such  a  person,  and 
not  to  do  any  thing  that  would  seem 
to  imply  that  he  regarded  him  as  a 
Christian  brother.  It  will  be  seen 
here  that  the  rule  was  much  more 
strict  in  regard  to  one  who  professed 
to  be  a  Christian  than  to  those  who 
were  known  and  acknowledged  hea- 
thens. The  reasons  may  have  been,  (1.) 
The  necessity  of  keeping  the  church 
pure,  and  of  not  doing  any  thing  that 
would  seem  to  imply  that  ClmsUans 
were  the  patrons  and  friends  of  the  in- 
temperate and  the  wicked.  (2.)  In 
respect  to  the  heathen,  there  could  be 
no  danger  of  its  being  supposed  that 
Christians  regarded  them  as  brethren, 
or  showed  to  them  any  more  than  the 
ordinary  civilities  of  life;  but  in  re- 
gard to  those  who  professed  to  be  Chris- 
tians, but  who  were  drunkards,  or  li- 
centious, if  a  man  was  on  terms  of 


intimacy  with  them,  it  would  seem  as 
if  he  acknowledged  them  as  brethren 
and  recognised  them  as  Christians, 
(3.)  This  entire  separation  and  with- 
drawing from  all  communion  was  ne- 
cessary in  these  times  to  save  the 
church  from  scandal,  and  from  the  in- 
jurious reports  which  were  circulated. 
The  heathen  accused  Christians  of  all 
manner  of  crime  and  abominations. 
These  reports  were  greatly  injurious  to 
the  church.  But  it  was  evident  that 
currency  and  plausibility  would  be 
given  to  them  if  iU  was  known  that 
Christians  were  on  terms  of  intimacy 
and  good  fellowship  with  heathens  and 
intemperate  persons.  Hence  it  became 
necessary  to  withdraw  wholly  from 
them ;  to  withhold  even  the  ordinary 
courtesies  of  life ;  and  to  draw  a  line 
of  total  and  entire  separation.  Whe- 
ther this  rule  in  its  utmost  strictness  is 
demanded  now,  since  the  nature  of 
Christianity  is  known,  and  since  reli- 
gion cannot  be  in  so  much  danger  from 
such  reports,  may  be  made  a  question. 
I  am  inclined  to  the  opinion  that  the 
ordinary  civilities  of  life  may  be  shown 
to  such  persons  ;  though  certainly 
nothing  that  would  seem  to  recognise 
them  as  Christians.  But  as  neigh- 
bours and  relatives ;  as  those  who  may 
be  in  distress  and  want,  we  are  assuredly 
not  forbidden  to  show  towards  them 
the  offices  of  kindness  and  compassiorf. 
Whitby  and  some  others,  however,  un- 
derstand this  of  the  communion  of  the 
Lord's  supper,  and  of  that  only. 

12.  For  what  have  1  to  do,  &c.  I 
have  no  authority  over  them  ;  and  can 
exercise  no  jurisdiction  over  them.  AH 
my  rules,  therefore,  must  have  refer- 
ence only  to  those  who  are  within  the 
church.  ^  To  judge.  To  pass  sen- 
tence upon;  to  condemn  ;  or  to  punish. 
As  a  Christian  apostle  I  have  no  jurist 
diction  over  them.  ^  Them  also  that 
are  without.  Without  the  pale  of  the 


A.l).  59.] 


CHAPTER  V. 


out? "  do  riot  ye  judge  them  that 
are  within  ? 

13  But  them  that  are  without 


cMark4.il. 


Christian  church;  heathens;  men  of 
the  world  ;  those  who  did  not  profess 
to  be  Christians,  t  Do  not  ye  judge, 
&c.  Is  not  your  jurisdiction  as  Chris- 
tians confined  to  those  who  are  within 
the  church,  and  professed  members  of 
it  1  Ought  you  not  to  exercise  disci- 
pline there,  and  inflict  punishment  on 
its  unworthy  members  1  Do  you  not 
in  fact  thus  exercise  discipline,  and 
separate  from  your  society  unworthy 
persons — and  ought  it  not  to  be  done 
in  this  instance,  and  in  reference  to  the 
offender  in  your  church  7 

13.  But  them,  &c.  They  who  are 
unconnected  with  the  church  are  under 
the  direct  and  peculiar  government  of 
God.  They  are  indeed  sinners,  and  they 
deserve  punishment  for  their  crimes. 
But  it  is  not  ours  to  pronounce  sen- 
tence upon  them,  or  to  inflict  punish- 
ment. God  will  do  that.  Our  pro- 
vince is  in  regard  to  the  church.  We 
are  to  judge  these;  and  these  alone. 
All  others  we  are  to  leave  entirely  in 
the  hands  of  God.  1  Therefore.  Gr. 
And  (*:«).  '  Since  it  is  yours  to  judge 
the  members  of  your  own  society,  do 
you  exercise  discipline  on  the  offender, 
and  put  him  away.'  f  Put  away 
from  among  yourselves.  Excommu- 
nicate him ;  expel  him  from  your 
society.  This  is  the  utmost  power 
which  the  church  has ;  and  this  the 
church  is  bound  to  exercise  on  all  those 
who  have  openly  offended  against  the 
laws  of  Jesus  Christ. 

REMARKS. 

1st.  A  public  rumour  with  regard 
to  the  existence  of  an  offence  in  the 
church  should  lead  to  discipline.  This 
is  due  to  the  church  itself  that  it  may 
oe  pure  and  uninjured ;  to  the  cause, 
that  religion  may  not  suffer  by  the  of- 
lence  ;  and  to  the  individual,  that  he 
may  have  justice  done  him,  and  his 
character  vindicated  if  he  is  unjustly 
tceused ;  or  that  if  guilty  he  may  be 


God    judgeth. 


107 
Therefore   put 


away  *  from  among  yourselves 
that  wicked  person. 


b  Matt.18.17. 


reclaimed  and  reformed.  —  Offences 
should  not  be  allowed  to  grow  until 
they  become  scandalous ;  but  when 
they  do,  every  consideration  demands 
that  the  matter  should  be  investigated, 
ver.  1. 

2d.  Men  are  often  filled  with  pride 
when  they  have  least  occasion  for  it. 
ver.  2.  This  is  the  case  with  indivi- 
duals— who  are  often  elated  when  their 
hearts  are  full  of  sin — when  they  are 
indulging  in  iniquity ;  and  it  is  true  of 
churches  also,  that  they  are  most  proud 
when  the  reins  of  discipline  are  relax- 
ed, and  their  members  are  cold  in  the 
service  of  God,  or  when  they  are  even 
living  so  as  to  bring  scandal  and  dis- 
grace on  the  gospel. 

3d.  We  see  in  what  way  the  Chris- 
tian church  should  proceed  in  adminis- 
tering discipline,  ver.  2.  It  should  not 
be  with  harshness,  bitterness,  revenge, 
or  persecution.  It  should  be  with 
mourning  that  there  is  necessity  for  it; 
with  tenderness  toward  the  offender; 
with  deep  grief  that  the  cause  of  reli- 
gion has  been  injured ;  and  with  such 
grief  at  the  existence  of  the  offence  as 
to  lead  them  to  prompt  and  decided 
measures  to  remove  it. 

4th.  The  exercise  of  discipline  belongs 
to  the  church  itself,  ver.  4.  The  church 
at  Corinth  was  to  be  assembled  with 
reference  to  this  offence,  and  was  to 
remove  the  offender.  Even  Paul,  an 
apostle,  and  the  spiritual  father  of  the 
church,  did  not  claim  the  authority  to 
remove  an  offender  except  through  the 
church.  The  church  was  to  take  up 
the  case  ;  to  act  on  it ;  to  pass  tho  sen- 
tence ;  to  excommunicate  the  man. 
There  could  scarcely  be  a  stronger  proof 
that  the  power  of  discipline  is  in  the 
church,  and  is  not  to  be  exercised  by 
any  independent  individual,  or  body  01 
men,  foreign  to  the  church,  or  claiming 
an  independent  right  of  discipline.  If 
Paul  would  not  presnme  to  exercise 


108 


1.  CORINTHIANS. 


[A.  D.  59. 


such  discipline  independently  of  the 
church,  assuredly  no  minister,  and  no 
body  of  ministers  have  any  such  right 
now.  Either  by  themselves  in  a  col- 
lective congregational  capacity,  or 
through  their  representatives  in  a  body 
of  elders,  or  in  a  committee  appointed 
by  them ;  every  church  is  itself  to 
originate  and  execute  all  the  acts  of 
Christian  discipline  over  its  members. 

5th.  We  see  the  object  of  Christian 
discipline,  ver.  5.  It  is  not  revenge, 
hatred,  malice,  or  the  mere  exercise  of 
power  that  is  to  lead  to  it ;  it  is  the 
good  of  the  individual  that  is  to  be 
pursued  and  sought.  While  the  church 
endeavours  to  remain  pure,  its  aim  and 
object  should  be  mainly  to  correct  and 
reform  the  offender,  that  his  spirit  may 
be  saved.  When  discipline  is  under- 
taken from  any  other  motive  than  this ; 
when  it  is  pursued  from  private  pique, 
or  rivalship,  or  ambition,  or  the  love  of 
power ;  when  it  seeks  to  overthrow  the 
influence  or  standing  of  another,  it  is 
wrong.  The  salvation  of  the  offender 
and  the  glory  of  God  should  prompt  to 
all  the  measures  which  should  be  taken 
in  the  case. 

6th.  We  see  the  danger  of  indulging 
in  any  sin — both  in  reference  to  our- 
selves as  individuals,  or  to  the  church, 
ver.  6.  The  smallest  sin  indulged  in 
will  spread  pollution  through  the  whole 
body,  as  a  little  leaven  will  effect  the 
largest  mass. 

7th.  Christians  should  be  pure.  ver. 
7,  8.  Their  Saviour — their  paschal 
lamb,  was  pure ;  and  he  died  that  they 
might  be  pure.  He  gave  himself  that 
his  people  might  be  holy ;  and  by  all 
the  purity  of  his  character ;  by  all  the 
labours  and  self-denials  of  his  life  ;  by 
all  his  sufferings  and  groans  in  our  be- 
half, are  we  called  on  to  be  holy. 

8th.  We  are  here  presented  with  di- 
rections in  regard  to  our  intercourse 
with  those  who  are  not  members  of 
the  church,  ver.  10.  There  is  nothing 
that  is  more  difficult  to  be  under- 
stood than  the  duty  of  Christians  re- 
specting such  intercourse.  Christians 
often  feel  that  they  are  in  danger 
from  it,  and  are  disposed  to  with- 


draw almost  entirely  from  the  world 
And  they  ask  with  deep  solicitude 
often,  what  course  they  are  to  pursue  1 
Where  shall  the  line  be  drawn  '.'  How 
far  shall  they  go  1  And  where  shall 
they  deem  the  intercourse  with  the 
world  unlawful  or  dangerous  ] — A  few 
remarks  here  as  rules  may  aid  us  in 
answering  these  questions. 

(1.)  Christians  are  not  wholly  to 
withdraw  from  intercourse  with  the 
people  of  this  world.  This  was  the 
error  of  the  monastic  system,  and  this 
error  has  been  the  occasion  of  innu- 
merable corruptions  and  abominations 
in  the  papal  church. — They  are  not  to 
do  this  because, 

(a)  It  is  impossible.  They  must 
needs  then,  says  Paul,  go  out  of  the 
world. 

(6)  Because  religion  is  not  to  be 
regarded  as  dissocial,  and  gloomy,  and 
unkind. 

(c)  Because  they  have  many  inte- 
rests in   common  with  those   who  are 
unconnected  with  the  church,  and  they 
are  not  to  abandon  them.     The  inte- 
rests of  justice,  and  liberty,  and  science, 
and  morals,  and  public  improvements, 
and  education,  are  all  interests  in  which 
they  share  in  common  with  others. 

(d)  Many  of  their  best  friends — a 
father,  a  mother,  a  son,  a  daughter,  may 
be  out  of  the  church,  and  religion  does 
not  sever  those    ties,  but  binds   them 
more  tenderly  and  closely. 

(e)  Christians    are   inevitably    con- 
nected  in    commercial    dealings   with 
those   who   are   not    members    of  the 
church  ;  and  to  cease  to  have  any  con- 
nexion with  them  would  be  to  destroy 
their  own  business,  and  to  throw  them- 
selves out  of  employment,  and  to  break 
up  society. 

(/)  It  would  prevent  the  possibility 
of  doing  much  good  either  to  the  bo- 
dies or  the  souls  of  me  i.  The  poor, 
the  needy,  and  the  afflicted  are,  many 
of  them,  out  of  the  church,  and  they 
have  a  claim  on  the  friends  of  Christ, 
and  on  their  active  beneficence. 

(g)  It  would  break  up  and  destroy 
the  church  altogether.  Its  numbers 
are  to  be  increased  and  replenished 


\.  D.  59.]  CHAPTER  VI. 

CHAPTER  VI. 

any  of  you,   having 
matter  against  another, 


*rom  age  to  age  by  the  efforts  of  Chris- 
tians ;  and  this  demands  that  Chris* 
tians  should  have  some  intercourse  with 
the  men  of  the  world  whom  they  hope 
to  benefit. 

(h)  An  effort  to  withdraw  wholly 
from  the  world  injures  religion.  It 
conveys  the  impression  that  religion  is 
morose,  severe,  misanthropic  ;  and  all 
such  impressions  do  immense  injury  to 
the  cause  of  God  and  truth. 

(2.)  The  principles  on  which  Chris- 
tians should  regulate  their  intercourse 
with  the  world,  are  these  : 

(a)  They  are  not  to  be  conformed 
to  the  world ;  they  are  not  to  do  any 
thing  that  shall  countenance  the  views, 
feelings,  principles  of  the  world  as 
such,  or  as  distinguished  from  religion. 
They  are  not  to  do  any  thing  that 
would  show  that  they  approve  of  the 
peculiar  fashions,  amusements,  opi- 
nions of  the  people  of  the  world  ;  or 
to  leave  the  impression  that  they  be- 
long to  the  world. 

(6)  They  are  do  justice  and  right- 
eousness to  every  man,  whatever  may 
be  his  rank,  character,  or  views.  They 
are  not  to  do  any  thing  that  will  be 
calculated  to  give  an  unfavourable  view 
of  the  religion  which  they  profess  to 
the  men  of  the  world. 

(c)  They  are  to  discharge  with  fide- 
lity all  the  duties  of  a  father,  husband. 
son,  brother,  friend,  benefactor,  or  re- 
cipient of  favours,  towards  those  who 
are  out  of  the  church ;  or  with  whom 
they  may  be  connected. 

(d)  They  are  to  do  good  to  all  men 
— to  the  poor,  the  afflicted,  the  needy, 
the  widow,  the  fatherless. 

(e)  They  are  to   endeavour   so    to 
live  and  act — so  to  converse,  and  so  to 
form  their  plans  as  to  promote  the  sal- 
vation of  all  others.     They  are  to  seek 
their  spiritual  welfare ;  and  to  endea- 
vour by  example,  and  by  conversation  ; 
by  exhortation  and  by  all  the  means  in 
(heir  power  to  bring  them  to  the  know- 

10 


109 


go  to  law  before  the  unjust,  and 
not  before  the  saints  ? 


ledge  of  Christ.  For  this  purpose  they 
are  kept  on  the  earth  instead  of  being 
removed  to  heaven ;  and  to  this  object 
they  should  devote  their  lives. 

9th.  We  see  from  this  chapter  who 
are  not  to  be  regarded  as  Christians, 
whatever  may  be  their  professions,  ver. 

11.  A  man  who  is,  (1.)  a  fornicator; 
or,  (2.)   COVETOUS  ;  or,  (3.)  an  idola- 
ter; or,  (4.)  a  railer ;  or,  (5.)  a  drunk- 
ard ;  or,  (6.)  an  extortioner,  is  not  to 
be  owned  as  a  Christian  brother.    Paul 
has  placed  the  covetous  man,  and  the 
railer,  and   extortioners,  in  most    un- 
desirable company.     They  are  ranked 
with  foi  nicators  and  drunkards.     And 
yet  how  many  such  persons  there  are 
in  the  Christian  church — and  many,  too, 
who  would  regard  it  as  a  special  insult 
to  be   ranked  with  a  drunkard  or  an 
adulterer.     But  in  the  eye  of  God  both 
are    alike  unfit  for  his  kingdom,  and 
are  to  be  regarded  as  having  no  claims 
to  the  character  of  Christians. 

10th.  God  will  judge  the  world,  ver. 

12,  13.     The  world  that  is  without  the 
church — the  mass  of  men  that  make 
no  profession  of  piety,  must  give  an 
account  to  God.     They  are  travelling 
to  his  bar ;  and  judgment  in  regard  to 
them  is  taken  into  God's  own  hands, 
and    he   will   pronounce    their   doom. 
It  is  a  solemn  thing  to  be  judged  by  a 
holy  God  ;  and  they  who  have  no  evi- 
dence that  they  are  Christians,  should 
tremble  at  the  prospect  of  being  soon 
arraigned  at  his  bar. 

CHAPTER  VI. 

THE  main  design  of  this  chapter  is  to 
reprove  the  Corinthians  for  the  practice 
of  going  to  law  before  heathen  courts, 
or  magistrates,  instead  of  settling 
their  differences  among  themselves.  It 
seems  that  after  their  conversion  they 
were  still  in  the  habit  of  carrying  their 
causes  before  heathen  tribunals,  and 
this  the  apostle  regarded  as  contrary  to 
the  genius  and  spirit  of  the  Christian 
religion  and  as  tending  to  expose  reli- 


110 


I    CORINTHIANS. 


[A.  D.  59 


Do  ye   not  know  that  the 


saints  a  shall  judge  the  world ! 

a  Dan. 7.22.  Matt.lD.28.  Jude  14,15.  Rev.20.4. 


gion  to  contempt  in  the  eyes  of  the  men 
of  the  world.  He,  therefore,  (ver.l — 7,) 
reproves  this  practice,  and  shows  them 
that  their  differences  should  be  settled 
among  themselves.  It  seems  also  that  the 
spirit  of  litigation  and  of  covetousness 
had  led  them  in  some  instances  to  prac- 
tice fraud  and  oppression  of  each  other, 
and  he,  therefore,  takes  occasion  (ver. 
8 — 11)  to  show  that  this  was  wholly 
inconsistent  with  the  hope  of  heaven 
and  the  nature  of  Christianity. 

It  would  seem,  also,  that  some  at 
Corinth  had  not  only  indulged  in  these 
and  kindred  vices,  but  had  actually  de- 
fended them.  This  was  done  by  plau- 
sible, but  sophistical  arguments,  drawn 
from  the  strong  passions  of  men  ;  from 
the  fact  that  the  body  was  made  for 
eating  and  drinking,  &c.  To  these  ar- 
guments the  apostle  replies  in  the  close 
of  the  chapter,  (ver.  12 — 20,)  and  espe- 
cially considers  the  sin  of  fornication, 
to  which  they  were  particularly  exposed 
in  Corinth,  and  shows  the  heinousness 
of  it,  and  its  entire  repugnance  to  the 
pure  gospel  of  Christ. 

1.  Dare  any  of  you.  The  reasons 
why  the  apostle  introduced  this  subject 
here  may  have  been,  (1.)  That  he  had 
mentioned  the  subject  of  judging  (ch. 
v.  13),  and  that  naturally  suggested  the 
topic  which  is  here  introduced ;  and, 
(2.)  This  might  have  been  a  prevailr 
ing  evil  in  the  church  of  Corinth,  and 
demanded  correction.  The  word  dare 
here  implies  that  it  was  inconsistent 
With  religion,  and  improper.  «  Can 
you  do  it ;  is  it  proper  or  right ;  or  do 
you  presume  so  far  to  violate  all  the 
princip^  of  Christianity  as  to  do  it.' 
T  Having  a  matter.  A  subject  of  liti- 
gation ;  or  a  suit.  There  may  be  dif- 
ferences between  men  in  regard  to  pro- 
perty and  right,  in  which  there  shall  be 
no  blame  on  either  side.  They  may 
both  be  desirous  of  having  it  equitably 
and  amicably  adjusted.  It  is  not  a 
difference  between  men  that  is  in  itself 
wrong,  but  it  is  the  spirit  with  which 
the  difference  is  adhered  to,  and  the 


unwillingness  to  have  justice  done  that 
is  so  often  wrong,  f  Against  another. 
Another  member  of  the  church.  A 
Christian  brother.  The  apostle  here 
directs  his  reproof  against  the  plaintiff, 
as  having  the  choice  of  the  tribunal 
before  which  he  would  bring  the  cause. 
f  Before  the  unjust.  The  heathen 
tribunals ;  for  the  word  unjust  here 
evidently  stands  opposed  to  the  saints. 
The  apostle  does  not  mean  that  they 
were  always  unjust  in  their  decisions, 
or  that  equity  could  in  no  case  be 
hoped  from  them,  but  that  they  were 
classed  in  that  division  of  the  world 
which  was  different  from  the  saints, 
and  is  synonymous  with  unbelievers, 
as  opposed  to  believers,  f  And  not 
before  the  saints.  Before  Christians. 
Can  you  not  settle  your  differences 
among  yourselves  as  Christians,  by 
leaving  the  cause  to  your  brethren,  as 
arbitrators,  instead  of  going  before  hea- 
then magistrates]  The  Jews  would 
not  allow  any  of  their  causes  to  be 
brought  before  the  Gentile  courts. 
Their  rule  was  this,  "  He  that  tries  a 
cause  before  the  judges  of  the  Gentiles, 
and  before  their  tribunals,  although 
their  judgments  are  as  the  judgments 
of  the  Israelites,  so  this  is  an  ungodly 
man,"  &c.  Maimon.  Hilch.  Sanhe- 
drim, ch.  xxvi.  §  7.  They  even  look- 
ed on  such  an  action  as  as  bad  as  pro- 
faning the  name  of  God. 

2.  Do  ye  not  know,  &c.  The  object 
of  this  verse  is  evidently  to  show  that 
Christians  were  qualified  to  determine 
controversies  which  might  arise  among 
:hemselves.  This  the  apostle  shows  by 
reminding  them  that  they  shall  be  en- 
gaged in  determining  matters  of  much 
more  moment  than  those  which  could 
arise  among  the  members  of  a  church 
on  earth  ;  and  that  if  qualified  foi 
that,  they  must  be  regarded  as  qualifier 
to  express  a  judgment  on  the  questions 
which  might  arise  among  their  bre- 
thren in  the  churches.  ^  The  saints. 
Christians,  f.  r  the  word  is  evidently 
used  in  the  same  sense  as  in  ver.  1 


A  U.  59.] 
and     if    the 


CHAPTER  VI. 


Ill 


world     shall     be 


iudged    by    you,    are    ye    un- 


worthy   to    judge    the   smalles* 
matters  ? 


The  apostle  says  that  they  knew  this, 
or  that  this  was  so  well  established  a 
-doctrine  that  none  could  doubt  it.  It 
was  to  be  admitted  on  all  hands. 
^  Shall  judge  the  world.  A  great  va- 
riety of  interpretations  has  been  given 
to  this  passage.  Grotius  supposes  it 
means  that  they  shall  be  first  judged 
by  Christ,  and  then  act  as  assessors  to 
him  in  the  judgment,  or  join  with  him 
in  condemning  the  wicked ;  and  he  ap- 
peals to  Matt.  xix.  28.  Luke  xxii.  30, 
where  Christ  says  that  they  which 
have  followed  him  should  "sit  on 
thrones  judging  the  twelve  tribes  of  Is- 
rael." See  Note  on  Matt.  xix.  28. 
Whitby  supposes  that  it  means  that 
Christians  are  to  judge  or  condemn 
the  world  by  their  example,  or  that 
there  shall  be  Christian  magistrates,  ac- 
cording to  the  prophecy  of  Isaiah  (xlix. 
23),  and  Daniel  (vii.18).— RosenmUller 
supposes  it  means  that  Christians  are 
co  judge  the  errors  and  sins  of  men 
pertaining  to  religion,  as  in  ch.  ii.  13. 
16;  and  that  they  ought  to  be  able, 
therefore,  to  judge  the  smaller  matters 
pertaining  to  this  life.  Bloomfield,  and 
the  Greek  fathers,  and  commentators, 
suppose  that  this  means,  that  the  saints 
will  furnish  matter  to  condemn  the 
world ;  that  is,  by  their  lives  and  ex- 
ample they  shall  be  the  occasion  of  the 
greater  condemnation  of  the  world. 
But  to  this  there  are  obvious  objections. 
(1.)  It  is  an  unusual  meaning  of  the 
word  judge.  (2.)  It  does  not  meet 
the  case  before  us.  The  apostle  is  evi- 
dently saying  that  Christians  will  oc- 
cupy so  high  and  important  a  station 
in  the  work  of  judging  the  world  that 
they  ought  to  be  regarded  as  qualified 
to  exercise  judgment  on  the  things  per- 
taining to  this  life ;  but  the  fact  that 
their  holy  lives  shall  be  the  occasion  of 
the  deep  ;r  condemnation  of  the  world, 
does  not  seem  to  furnish  any  plain  rea- 
con  for  this. — To  the  opinion,  also,  of 
Whitby,  Lightfoot,  Vitringa,  &c.  that 


it  refers  to  the  fact  that  Christians 
would  be  magistrates,  and  governors, 
&c.  according  to  the  predictions  of 
Isaiah  and  Daniel,  there  are  obvious 
objections.  (1.)  The  judgment  to 
which  Paul  in  this  verse  refers  is 
different  from  that  pertaining  to  things 
of  this  life  (ver.  3),  but  the  judgment 
which  Christian  magistrates  would  ex- 
ercise, as  such  would  relate  to  them. 
(2.)  It  is  not  easy  to  see  in  this  in- 
terpretation how,  or  in  what  sense,  the 
saints  shall  judge  the  angels,  ver.  3. 
The  common  interpretation,  that  of 
Grotius* Beza,  Calvin,  Doddridge,  &c. 
is  that  it  refers  to  the  future  judgment, 
and  that  Christians  will  in  that  day  be 
employed  in  some  manner  in  judging 
the  world.  That  this  is  the  true  inter- 
pretation, is  apparent  for  the  follow- 
ing reasons.  (1.)  It  is  the  obvious  in- 
terpretation— that  which  will  strike  the 
great  mass  of  men,  and  is  likely,  there- 
fore, to  be  the  true  one.  (2.)  It  ac- 
cords with  the  account  in  Matt.  xix. 
28,  and  Luke  xxii.  30.  (3.)  It  is  the 
only  one  which  gives  a  fair  interpreta- 
tion to  the  declaration  that  the  saints 
should  judge  angels  in  ver.  3.  If  asked 
in  what  way  this  is  to  be  done,  it  may 
be  answered,  that  it  may  be  meant  sim- 
ply that  Christians  shall  be  exalted 
to  the  right  hand  of  the  Judge,  and 
shall  encompass  his  throne ;  that  they 
shall  assent  to,  and  approve  of  his 
judgment,  that  they  shall  be  elevated 
to  a  post  of  honour  and  favour,  AS  IF 
they  were  associated  with  him  in  the 
judgment.  They  shall  then  be  regard- 
ed as  his  friends,  and  express  their  ap- 
probation, and  that  with  a  deep  sense 
of  its  justice,  of  the  condemnation  of 
the  wicked.  Perhaps  the  idea  is,  not 
that  they  shall  pronounce  sentence, 
which  will  be  done  by  the  Lord  Jesus, 
but  that  they  shall  then  be  qualified  to 
see  the  justice  of  the  condemnation 
which  shall  be  passed  on  the  wicked* 
they  shall  have  a  clear  and  distinct 


1.  CORINTHIANS. 


[A.  D.  59. 


3  Know  ye  not  that  we  shall 
judge  angels  ?  how  much  more 


things  that  pertain  to  this  life  t 
4  If  then  ye  have  judgments 


view  of  the  case  ;  they  shall  even 
see  the  propriety  of  their  everlasting 
punishment,  and  shall  not  only  ap- 
prove it,  but  be  qualified  to  enter  into 
the  subject,  and  to  pronounce  upon  it 
intelligently.  And  the  argument  of 
the  apostle  is,  that  if  they  would  be 
qualified  to  pronounce  on  the  eternal 
doom  of  men  and  angels  ;  if  they  had 
such  views  of  justice  and  right,  and 
such  integrity  as  to  form  an  opinion 
and  express  it  in  regard  to  the  everlast- 
ing destiny  of  an  immense  host  of  im- 
mortal beings,  assuredly  they  ought  to 
be  qualified  to  express  their  s§nse  of 
the  smaller  transactions  in  this  life,  and 
pronounce  an  opinion  between  man 
and  man.  1  Are  ye  unworthy.  Are 
you  disqualified.  Tf  The  smallest  mat- 
ters. Matters  of  least  consequence — 
matters  of  little  moment,  scarcely  worth 
naming  compared  with  the  great  and 
important  realities  of  eternity.  The 
"  smallest  matters"  here  mean,  the 
causes,  suits,  and  litigations  relating  to 
property,  &c. 

3.  Shall  judge  angels.  All  the  an- 
gels that  shall  be  judged,  good  or  bad. 
Probably  the  reference  is  to  fallen  an- 
gels, as  there  is  no  account  that  holy 
angels  will  then  undergo  a  trial.  The 
sense  is,  '  Christians  will  be  qualified  to 
see  the  justice  of  even  the  sentence 
which  is  pronounced  on  fallen  angels. 
They  will  be  able  so  to  embrace  and 
comprehend  the  nature  of  law,  and  the 
interests  of  justice,  as  to  see  the  propri- 
ety of  their  condemnation.  And  if  they 
can  so  far  enter  into  these  important  and 
eternal  relations,  assuredly  they  ought 
to  be  regarded  as  qualified  to  discern  the 
nature  of  justice  among  men,  and  to 
settle  the  unimportant  differences  which 
may  arise  in  the  church.'  Or,  perhaps, 
this  may  mean  that  the  saints  shall  in 
the  future  world  be  raised  to  a  rank  in 
some  respects  more  elevated  than  even 
the  angels  in  heaven.  (Prof.  Stuart.) 
In  what  respects  they  will  be  thus  ele- 
vated, if  this  is  the  true  interpretation, 


can  be  only  a  matter  of  conjecture.  I 
may  be  supposed  that  it  will  be  because 
they  have  been  favoured  by  being  in- 
terested in  the  plan  of  salvation — a 
plan  that  has  done  so  much  to  honour 
God  ;  and  that  to  have  been  thus  saved 
by  the  immediate  and  painful  inter- 
vention of  the  Son  of  God,  will  be  a 
higher  honour  than  all  the  privileges 
which  beings  can  enjoy  who  are  inno- 
cent themselves. 

4.  Ye  have  judgments.  Causes ; 
controversies ;  suits.  ^  Things  per- 
taining  to  this  life.  Property,  &c. 
K  Set  them  to  judge,  &c.  The  verb 
translated  set  (jtstS^sTe)  may  be  either 
in  the  imperative  mood,  as  in  our 
translation,  and  then  it  will  imply  a 
command ;  or  it  may  be  regarded  as  in 
the  indicative,  and  to  be  rendered  inter- 
rogatively, '  Do  ye  set  or  appoint  them 
to  judge  who  are  of  little  repute  for 
their  wisdom  and  equity  ?'  i.  e.  heathen 
magistrates.  The  latter  is  probably  the 
correct  rendering,  as  according  to  the 
former  no  good  reason  can  be  given 
why  Paul  should  command  thorn  to 
select  as  judges  those  who  had  little  re- 
pute for  wisdom  in  the  church.  Had 
he  designed  this  as  a  command,  he 
would  doubtless  have  directed  them  to 
choose  their  most  aged,  wise  and  expe- 
rienced men,  instead  of  those  "  least 
esteemed."  It  is  manifest,  therefore, 
that  this  is  to  be  read  as  a  question : 
<  Since  you  are  abundantly  qualified 
yourselves  to  settle  your  own  differ- 
ences, do  you  employ  the  heathen 
magistrates,  in  whom  the  church  can 
have  little  confidence  for  their  integrity 
and  justice  V  It  is  designed,  therefore, 
as  a  severe  reproof  for  what  they  had 
been  accustomed  to  do  ;  and  an  implied 
injunction  that  they  should  do  it  no 
more.  ^  Who  are  least  esteemed 
(t%w&tvMjuivw$) .  Who  are  contemned, 
or  regarded  as  of  no  value  or  worth ;  in 
whose  judgment  and  integrity  you  can 
have  little  or  no  confidence.  Accord 
ing  to  the  interpretation  given  above  o 


A.D.  59.] 


CHAPTER  VI. 


of  things  pertaining  to  this  life, 
set  them  to  judge  who  are  least 


esteemed  in  the  church. 
5  I  speak  to  your  shame. 


Is 


it  so,  that  there  is  not  a  wise 
man   among  you  ?    no,  not  one 

the  previous  part  of  the  verse  this  re- 
fers to  the  heathen  magistrates — to  men 
in  whose  virtue,  piety  and  qualifications 
for  just  judgment  Christians  could  have 
little  confidence  ;  and  whose  judgment 
must  be  regarded  as  in  fact  of  very  little 
value,  and  as  very  little  likely  to  be 
correct.  That  the  heathen  magistrates 
were  in  general  very  corrupt  there  can 
be  no  doubt.  Many  of  them  were  men 
of  abandoned  character,  of  dissipated 
lives,  men  who  were  easily  bribed,  and 
men,  therefore,  in  whose  judgment 
Christians  could  repose  little  confi- 
dence. Paul  reproves  the  Corinthians 
for  going  before  them  with  their  dis- 
putes when  they  could  better  settle 
them  themselves.  Others,  however, 
who  regard  this  whole  passage  as  an 
instruction  to  Christians  to  appoint 
those  to  determine  their  controversies 
who  were  least  esteemed,  suppose  that 
this  refers  to  the  lowest  orders  of  judges 
among  the  Hebrews;  to  those  who 
were  least  esteemed,  or  who  were 
almost  despised ;  and  that  Paul  directs 
them  to  select  even  them  in  preference 
to  the  heathen  magistrates.  See  Light- 
foot.  But  the  objection  to  this  is  ob- 
vious and  insuperable.  Paul  would 
not  have  recommended  this  class  of 
men  to  decide  their  causes,  but  would 
have  recommended  the  selection  of  the 
most  wise  and  virtuous  among  them. 
This  is  proved  by  ver.  5,  where,  in  di- 
recting them  to  settle  their  matters 
among  themselves,  he  asks  whether 
there  is  not  a  "wise  man"  among 
them,  clearly  proving  that  he  wished 
their  difficulties  adjusted,  not  by  the 
most  obscure  and  the  least  respected 
members  of  the  church,  but  by  the 
most  wise  and  intelligent  members. 
1  In  the  church.  By  the  church.  That 
is,  the  heathen  magistrates  evince  such 
10* 


that  shall  be  able  to  judge  be- 
tween his  brethren  ? 

6  But  brother  goeth   to  law 
with  brother,  and  that  before  the 
unbelievers. 

7  Now  therefore  there  is  ut- 


a  character  as  not  to  be  worthy  of  the 
confidence  of  the  church  in  settling 
matters  of  controver^. 

5.  I  speak  to  your  shame.    I  declare 
that  which  is  a  reproach  to  you,  that 
your  matters  of  dispute  are  carried  be- 
fore heathen  tribunals.     ^  Is  it  so,  &c. 
Can  it  be  that  in  the  Christian  church — 
the  church  collected  in  refined  and  en- 
lightened Corinth — there  is  not  a  single 
member  so  wise,  intelligent  and  prudent 
that  his  brethren  may  have  confidence 
in  him,  and  refei  their  causes  to  him  1 
Can  this  be  the  case  in  a  church  that 
boasts  so  much  of  its  wisdom,  and  that 
prides  itself  so  much  in  the  number  and 
qualifications  of  its  intelligent  members  1 

6.  But  brother,  &c.     One  Christian 
goes  to  law  with  another.     This  is  de- 
signed as  a  reproof.     This  was  wrong, 
(1.)  Because  they  ought  rather  to  take 
wrong  and  suffer  themselves  to  be  in- 
jured   (ver.    7);     (2.)    Because    they 
might  have  chosen  some  persons  to  set- 
tle the  matter  by  arbitration  without  a 
formal  trial ;  and,  (3.)  Because  the  civil 
constitution  would  have  allowed  them 
to  have  settled  all  their  differences  with- 
out a  law-suit.     Josephus  says  that  the 
Romans    (who  were  now  masters  of 
Corinth)  permitted  the  Jews  in  foreign 
countries  to  decide  private  affairs,  where 
nothing  capital  was  in  question,  among 
themselves.    And  Dr.  Lardner  observes, 
that  the  Christians  might  have  availed 
themselves  of  this  permission  to  have 
settled  their  disputes  in  the  same  man 
ner.     Credibility,  vol.  i.  p.  165. 

7.  There  is  utterly  a  fault.     There 
is  altogether  a  fault;   or  you  are  en- 
tirely wrong  in  this  thing      f  That  ye 
go  to  law,  &c.     That  is,  in  the  sense 
under   discussion,   or    before    heathen 
magistrates.    This  was  the  point  undei 
discussion,  and  the  interpretation  should 


114 


1.  CORINTHIANS 


LA.  1).  59. 


terly  a  fault  among  you,  because 
ye  go  to  law  one  with  another. 
Why  do  ye  not  rather  take  a 

a  Prov.20.22.     Matt.5.39,40.     Rom. 12.17,19. 
lThess.5.15. 


be  limited  to  this.  Whatever  may  be 
the  propriety  or  impropriety  of  going  to 
law  before  Christian  magistrates,  yet  the 
point  which  the  apostle  refers  to  was 
that  of  going  to  law  before  heathens. 
The  passage,  therefore,  should  not  be 
interpreted  as  referring  to  all  litigation, 
but  only  of  that  which  was  the  subject 
of  discussion.  The  apostle  says  that 
that  was  wholly  wrong ;  that  they 
ought  by  no  means  to  go  with  their 
causes  against  their  fellow  Christians 
before  heathen  magistrates ;  that  who- 
ever had  the  right  side  of  the  question, 
and  whatever  might  be  the  decision,  the 
thins?  itself  was  unchristian  and  wrong; 
and  that  rather  than  dishonour  religion 
by  a  trial  or  suit  of  this  kind  they  ought 
to  be  willing  to  take  wrong,  and  to  suf- 
fer any  personal  and  private  injustice. 
The  argument  is,  that  greater  evil  would 
be  done  to  the  cause  of  Christ  by  the 
fact  of  Christians  appearing  before  a 
heathen  tribunal  with  their  disputes 
than  could  result  to  either  party  from 
the  injury  done  by  the  other. — And  this 
is  probably  always  the  case;  so  that 
although  the  apostle  refers  here  to 
heathen  tribunals,  the  same  reason- 
ing, on  the  principle,  would  apply  to 
Christians  carrying  their  causes  into 
the  courts  at  all.  f  Why  do  ye  not 
rather  take  wrong  ?  Why  do  you 
not  suffer  yourself  to  be  injured  rather 
than  to  dishonour  the  cause  of  religion 
by  your  litigations  ?  They  should  do 
this,  (1.)  Because  religion  requires  its 
friends  to  be  willing  to  suffer  wrong 
patiently.  Prov.  xx.  22.  Matt.  v.  39, 
40.  Rom.  xii.  17.  19.  1  Thess.  v.  15. 
(2.)  Because  great  injury  results  to 
the  cause  of  religion  from  such  trials. 
The  private  wrong  which  an  indivi- 
dual would  suffer,  in  perhaps  ,all  cases, 
would  be  a  less  evil  on  the  whole 
than  the  public  injury  which  is  done 
to  the  cause  of  piety  by  the  litigations 


wrong?    why  do  ye  not  rather 
suffer  yourselves  to  be  defraud 


b  lThess.4.G. 


and  strifes  of  Christian  brethren  before 
a  civil  court.  (3.)  The  differences 
among  Christians  could  be  adjusted 
among  themselves,  by  a  reference  to 
their  brethren.  In  ninety-nine  cases  of 
a  hundred,  the  decision  would  be  more 
likely  to  be  just  and  satisfactory  to  all 
parties  from  an  amicable  reference, 
than  from  the  decisions  of  a  civil  court. 
In  the  very  few  cases  where  it  would 
be  otherwise,  it  would  be  better  for  the 
individual  to  suffer,  than  for  the  cause 
of  religion  to  suffer.  Christians  ought 
to  love  the  cause  of  their  Master  more 
than  their  own  individual  interest. 
They  ought  to  be  more  afraid  that  the 
cause  of  Jesus  Christ  would  be  injured 
than  that  they  should  be  a  few  dollars 
poorer  from  the  conduct  of  others,  or 
than  that  they  should  individually  suf- 
fer in  their  character  from  the  injustice 
of  others.  |  To  be  defrauded?  Re- 
ceive injury ;  or  suffer  a  loss  of  pro- 
perty. Grotius  thinks  that  the  word 
"  take  wrong"  refers  to  personal  insult ; 
and  the  word  "  defrauded"  refers  to  in- 
jury in  property.  Together,  they  are 
probably  designed  to  refer  to  all  kinds 
of  injury  and  injustice.  And  the  apos* 
tie  means  to  say,  that  they  had  better 
submit  to  any  kind  of  injustice  than 
carry  the  cause  against  a  Christian 
brother  before  a  heathen  tribunal.  The 
doctrine  here  taught  is,  that  Christians 
ought  by  no  means  to  go  to  law  with 
each  other  before  a  heathen  tribunal ; 
that  they  ought  to  be  willing  to  suffer 
any  injury  from  a  Christian  brother 
rather  than  do  it.  And  by  implication 
the  same  thing  is  taught  in  regard  to 
the  duty  of  all  Christians,  that  they 
ought  to  suffer  any  injury  to  ihti 
persons  and  property  rather  than  dis- 
honour religion  by  litigations  before 
civil  magistrates.  It  may  be  asked 
then  whether  law  suits  are  never  proper ; 
or  whether  courts  of  justice  are  never 


\.  D.  59.] 


CHAPTER  VI. 


115 


8  Nay,  ye  do  wrong,  and  de-        9  Know  ye  not  that  the  un- 


rraiul,  and  that  your  brethren. 


to  be  resorted  to  by  Christians  to  secure 
iheir  rights  ]  To  this  question  we 
may  reply,  that  the  discussion  of  Paul 
"elates  only  to  Christians,  when  both 
parties  are  Christians,  and  that  it  is 
designed  to  prohibit  such  an  appeal  to 
courts  by  them.  If  ever  lawful  for 
Christians  to  depart  from  this  rule,  or 
for  Christians  to  appear  before  a  civil 
tribunal,  it  is  conceived  that  it  can  be 
only  in  circumstances  like  the  follow- 
ing. (1.)  Where  two  or  more  Chris- 
tians may  have  a  difference^  and  where 
they  know  not  what  is  right,  and  what 
the  law  is  in  a  case.  In  such  instances 
there  may  be  a  reference  to  a  civil  court 
to  determine  it — to  have  what  is  called 
an  amicable  suit,  to  ascertain  from  the 
proper  authority  what  the  law  is,  and 
what  is  justice  in  the  case.  (2.)  When 
there  are  causes  of  difference  between 
Christians  and  the  men  of  the  world.  As 
the  men  of  the  world  do  not  acknow- 
ledge the  propriety  of  submitting  the 
matter  to  the  church,  it  may  be  pro- 
per for  a  Christian  to  carry  the  matter 
before  a  civil  tribunal.  Evidently, 
there  is  no  other  way,  in  such  cases, 
of  settling  a  cause  ;  and  this  mode 
may  be  resorted  to  not  with  a  spirit 
of  revenge,  but  with  a  spirit  of  love 
and  kindness.  Courts  are  instituted 
for  the  settlement  of  the  rights  of 
citizens,  and  men  by  becoming  Chris- 
lians  do  not  alienate  their  rights  as 
citizens.  Even  these  cases,  however, 
might  commonly  be  adjusted  by  a  re- 
ference to  impartial  men,  better  than  by 
the  slow,  and  expensive,  and  tedious, 
and  often  irritating  process  of  carrying  a 
cause  through  the  courts.  (3.)  Where 
a  Christian  is  injured  in  his  person, 
character,  or  property,  he  has  a  right 
to  seek  redress.  Courts  are  instituted 
for  the  protection  and  defence  of  the 
innocent  and  the  peaceable  against  the 
fraudulent,  the  wicked,  and  the  violent. 
And  a  Christian  owes  it  to  his  country, 
to  his  family,  and  to  himself,  that  the 
man  who  has  injured  him  should  re- 


righteous   shall   not  inherit    the 


ceive  the  proper  punishment.  Th« 
peace  and  welfare  of  the  community 
demand  it.  If  a  man  murders  my  wife 
or  child.  I  owe  it  to  the  laws  and  to 
my  country,  to  justice  &nd  to  God,  to 
endeavour  to  have  the  law  enforced. 
So  if  a  man  robs  my  property,  or  in- 
jures my  character,  I  may  owe  it  to 
others  as  well  as  to  myself  that  the  law  in 
such  a  case  should  be  executed,  and  the 
rights  of  others  also  be  secured.  But  in 
all  these  cases,  a  Christian  should  en- 
gage in  such  prosecutions  not  with  a 
desire  of  revenge,  not  with  the  love  of 
litigation,  but  with  the  love  of  justice, 
and  of  God,  and  with  a  mild,  tender, 
candid  and  forgiving  temper,  with  a  real 
desire  that  the  opponent  may  be  bene- 
fited, and  that  all  his  rights  also  should 
be  secured.  Comp.  Notes  on  Rom.  xiii. 

8.  Nay,  ye  do  wrong,  &c.     Instead 
of  enduring  wrong  patiently  and  cheer- 
fully, they  were  themselves  guilty  of 
injustice    and    fraud.       1    And   that 
your    brethren.     Your    fellow    Chris- 
tians.    As  if  they  had  injured  those  of 
their  own  family — those  to  whom  they 
ought    to    be    attached    by  most    ten- 
der ties.     The  offence  in  such  cases  is 
aggravated,  not  because  it  is  in  itself 
any  worse  to  injure  a  Christian  than 
another  man,  but  because  it  shows  a 
deeper   depravity,  when  a  man   over- 
comes all  the  ties  of  kindness  and  love, 
and  injures  those  who  are  near  to  him, 
than  it  does  where  no  such  ties  exist. 
It  is  for  this  reason  that  parricide,  in- 
fanticide, <Scc.  are  regarded  everywhere 
as  crimes  of  peculiar  atrocity,  because 
a  child  or  a  parent  must  have  sundered 
all  the  tenderest  cords  of  virtue  before 
it  could  be  done. 

9.  Know  ye  not}  &c.     The  apostle 
introduces  the  declaration  in  this  verse 
to  show  the  evil  of  their  course,  and 
especially  of  the  injustice  which  they 
did  one  to  another,  and  their  attempt  to 
enforce  and  maintain   the  evil  by  an 
appeal  to  the  heathen  tribunals.     He 
assures  them,  therefore,  that  the  unju 


11C 


I.  CORINTHIANS 


[A.  D.  59. 


kingdom  of  God  ?  Be  not  de- 
ceived ;  neither  "  fornicators,  nor 
idolaters,  nor  adulterers,  nor  ef- 

a  Cal.5.19— 21.  Eph.5.4,5.  Heb.12.14;  13.4. 
Rev.22.15. 


could  not  be  saved.  J  The  unright- 
eous The  unjust  (o//x«) — such  as  he 
had  just  mentioned — they  who  did  in- 
justice to  others,  and  attempted  to  do 
it  under  the  sanction  of  the  courts. 
T  Shall  not  inherit.  Shall  not  pos- 
sess;  shall  not  enter  into.  The  king- 
dom of  heaven  is  often  represented  as 
an  inheritance.  Matt.  xix.  29 ;  xxv. 
34.  Mark  x.  17.  Luke  x.25;  xviii.  18. 
1  Cor.  xv.  50.  Eph.  i.  11.  14  ;  v.  5. 
U  The  kingdom  of  God.  Cannot  be 
saved  ;  cannot  enter  into  heaven.  See 
Note,  Matt.  iii.  2.  This  may  refer 
either  to  the  kingdom  of  God  in  hea- 
ven ;  or  to  the  church  on  earth — most 
probably  the  former.  But  the  sense  is 
the  same  essentially,  whichever  is 
meant.  The  man  who  is  not  fit  to  enter 
into  the  one  is  not  fit  to  enter  into  the 
other.  The  man  who  is  fit  to  enter  the 
kingdom  of  God  on  earth,  shall  also 
enter  into  that  in  heaven,  f  Be  not 
deceived.  A  most  important  direction 
to  be  given  to  all.  It  implies,  (1.) 
That  they  were  in  danger  of  being  de- 
ceived, (a)  Their  own  hearts  might 
have  deceived  them.  (6)  They  might 
be  deceived  by  their  false  opinions  on 
these  subjects,  (c)  They  might  be  in 
danger  being  deceived  by  their  leaders, 
who  perhaps  held  the  opinion  that 
some  of  the  persons  who  practised  these 
things  could  be  saved.  (2.)  It  implies, 
that  there  was  no  necessity  of  their 
being  deceived.  They  might  know  the 
truth.  They  might  easily  understand 
these  matters.  It  might  be  plain  to 
them  that  those  who  indulged  in  these 
things  could  not  be  saved.  (3.)  It 
implies  that  it  was  of  high  importance 

For, 


that  they  should  not  be  deceived. 

(a)  The  soul  is  of  infinite  value.     (6) 

To  lose  heaven — to  be  disappointed  in 

regard  to  that,  will  be  a  tremendous  (  that  place. 

loss,     (c)  To  inherit  hell  and  its  woes  <  ch.  v.  11. 


feminate,  nor  abusers  of  them- 
selves with  mankind, 

10  Nor  thieves,  nor  covetous, 
nor  drunkards,  nor  revilers,  nor 


anxious  should  all  be  that  they  be  :»ot 
deceived,  and  that  while  they  hope  for 
life,  they  do  not  sink  down  to  everlast- 
ing death !  f  Neither  fornicators.  See 
Gal.  v.  19—21.  Eph.  v.  4,  5.  Heb.  xii. 
14 ;  xiii.  4.  Note,  Rom.  i.  29.  If  Nor 
effeminate  (<M*A*XC}).  This  word  oc- 
curs in  Matt.  xi.  8,  and  Luke  vii.  25, 
where  it  is  applied  to  clothing,  and 
translated  "  soft  raiment ;"  that  is,  the 
light,  thin  garments  worn  by  the  rich 
and  great.  It  occurs  nowhere  else  in 
the  New  Testament  except  here.  Ap- 
plied to  morals,  as  it  is  here,  it  denotes 
those  who  give  themselves  up  to  a  soft, 
luxurious,  and  indolent  way  of  living, 
who  make  self-indulgence  the  grand 
object  of  life;  who  can  endure  no  hard- 
ship, and  practice  no  self-denial  in  the 
cause  of  duty  and  of  God.  The  word 
is  applied  in  the  classic  writers  to  the 
Cinaedi,  the  Pathics,  or  Catamites ; 
those  who  are  given  up  to  wantonness 
and  sensual  pleasures,  or  who  are  kept 
to  be  prostituted  to  others.  Diog.  Laer. 
vii.  5.  4.  Xenoph.  Mem.  iii.  7. 1.  Ovid 
Fast.  iv.  342.  The  connexion  here 
seems  to  demand  such  an  interpreta- 
tion, as  it  occurs  in  the  description  of 
vices  of  the  same  class — sensual  and 
corrupt  indulgences. — It  is  well  known 
that  this  vice  was  common  among  the 
Greeks — and  particularly  prevailed  at 
Corinth,  f  Abusers  of  themselves  with 
mankind  (dga-a^Jw/Toi).  Psederastse  or 
Sodomites.  Those  who  indulged  in 
a  vice  that  was  common  among  all  the 
heathen.  See  Notes,  Rom.  i.  27. 

J  0.  Nor  covetous.  See  Note,  ch.  v. 
10.  It  is  remarkable  that  the  apostle 
always  ranks  the  covetous  with  the  most 


abandoned  classes  of  men.     t  Nor  re 
vilers.     The  same   word  which  in  ch. 
v.  11,  is  rendered  railer.     See  Note  on 
Nor  extortioners.    Note, 
Shall  inherit.     Shall  en- 


will  be  a  tremendous  curse.     O  how  ( ter     shall  be  saved,  ver.  9. 


4.  D.  59.] 

extortioners,    shall    inherit    the 
kingdom  of  God. 

1 1  And  such  a  were  some  of 
you  ;   but  ye   are  washed,  *  but 


CHAPTER  VI. 


117 


a  Eph.2.1,2;  5.8.  Col.3.7.  Tit.3.3-6. 
0.22. 


6  Heb. 


11.  And  such.  Such  drunkards, 
lascivious,  and  covetous  persons.  This 
shows,  (1.)  The  exceeding  grace  of 
God  that  could  recover  even  such  per- 
sons from  sins  so  debasing  and  degrad- 
ing. (2.)  It  shows  that  we  are  not  to 
despair  of  reclaiming  the  most  aban- 
doned and  wretched  men.  (3.)  It  is 
well  for  Christians  to  look  back  on 
what  they  once  were.  It  will  produce 
(a)  humility,  (6)  gratitude,  (c)  a  deep 
sense  of  the  sovereign  mercy  of  God, 
(rf)  an  earnest  desire  that  others  may 
be  recovered  and  saved  in  like  manner. 
Comp.  Eph.  ii.  1,  2  ;  v.  8.  Col.  iii.  7. 
Tit.  iii.  3.  6. — The  design  of  this  is  to 
remind  them  of  what  they  were,  and 
to  show  them  that  they  were  now  under 
obligation  to  lead  better  lives — by  all 
the  mercy  which  God  had  shown  in 
recovering  them  from  sins  so  degrading, 
and  from  a  condition  so  dreadful. 
1  But  ye.  are.  washed.  Heb.  x.  22. 
Washing  is  an  emblem  of  purifying. 
They  had  been  made  pure  by  the  Spirit 
of  God.  They  had  been,  indeed,  bap- 
tized, and  their  baptism  was  an  em- 
blem of  purifying,  but  the  thing  here 
particularly  referred  to  is  not  baptism, 
but  it  is  something  that  had  been  done 
by  the  Spirit  of  God,  and  must  refer  to 
his  agency  on  the  heart  in  cleansing 
them  from  these  pollutions.  Paul  here 
uses  three  words,  washed,  sanctified, 
justified,  to  denote  the  various  agen- 
cies of  the  Holy  Spirit  by  which  they 
had  been  recovered  from  sin.  The 
first,  that  of  washing,  I  understand  of 
that  work  of  the  Spirit  by  which  the 
process  of  purifying  was  commenced  in 
the  soul,  and  which  was  especially  sig- 
nified in  baptism — the  work  of  rege- 
neration or  conversion  to  God.  By  the 
agency  of  the  Spirit  the  defilement  of 
these  pollutions  had  been  washed  away 
or  removed — as  filth  is  removed  by  ab- 


ye  are  sanctified, e  but  ye  are  jus- 
tified d  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our 
God. 

cHeb.2.11.       dRom.8.30. 


lution. — The  agency  of  the  Holy  Ghost 
in  regeneration  is  elsewhere  repre- 
sented by  washing.  Tit.  iii.  5,  "The 
washing  of  regeneration."  Comp. 
Heb.  x.  22.  ^  Ye  are  sanctified. 
This  denotes  the  progressive  and  ad- 
vancing process  of  purifying  which 
succeeds  regeneration  in  the  Christian. 
Regeneration  is  the  commencement  of 
it — its  close  is  the  perfect  purity  of  the 
Christian  in  heaven.  See  Note,  John 
xvii.  17.  It  does  not  mean  that  they 
were  perfect — for  the  reasoning  of  the 
apostle  shows  that  this  was  far  from 
being  the  case  with  the  Corinthians; 
but  that  the  work  was  advancing,  and 
that  they  were  in  fact  under  a  process 
of  sanctification.  t  But  ye  are  justi- 
fied. Your  sins  are  pardoned,  and 
you  are  accepted  as  righteous,  and  will 
be  treated  as  such  on  account  of  the 
merits  of  the  Lord  Jesus  Christ.  See 
Note,  Rom.  i.  17  ;  iii.  25,  26  ;  iv.  3. 
The  apostle  does  not  say  that  this 
was  last  in  the  order  of  time,  but  sim- 
ply says  that  this  was  done  to  them. 
Men  are  justified  when  they  believe, 
and  when  the  work  of  sanctification 
commences  in  the  soul,  J  In  the 
name  of  the  Lord  Jesus.  That  is,  by 
the  Lord  Jesus ;  by  his  authority,  ap- 
pointment, influence.  Note,  Acts  iii. 
6.  All  this  had  been  accomplished 
through  the  Lord  Jesus ;  that  is,  in 
his  name  remission  of  sins  had  been 
proclaimed  to  them  (Luke  xxiv.  47)  ; 
and  by  his  merits  all  these  favours 
had  been  conferred  on  them.  ^  And 
by  the  Spirit  of  our  God.  The  Holy 
Spirit.  All  this  had  been  accomplish- 
ed by  his  agency  on  the  heart. — 
This  verse  brings  in  the  whole  subject 
of  redemption,  -  and  states  in  a  most 
emphatic  manner  the  various  stages 
by  which  a  sinner  is  saved,  and  by 
this  single  passage,  a  man  may  obtain 


us 


I.  CORINTHIANS. 


12  All  things  are  lawful  unto 
me,  but  all  things  are  not  Ex- 
pedient: all  things  are  lawful 

»  or,  profitable. 

all  the  essential  knowledge  of  the 
plan  of  salvation.  All  is  condensed 
here  in  few  words.  (1.)  He  is  by  na- 
ture a  miserable  and  polluted  sinner — 
without  merit,  and  without  hope.  (2.) 
He  is  renewed  by  the  Holy  Ghost,  and 
washed  by  baptism.  (3.)  He  is  justi- 
fied, pardoned,  and  accepted  as  right- 
eous, through  the  merits  of  the  Lord 
Jesus  alone.  (4.)  He  is  made  holy — 
Becomes  sanctified  —  and  more  and 
more  like  God,  and  fit  for  heaven.  (5.) 
\11  this  is  done  by  the  agency  of  the 
Holy  Ghost.  (G.)  The  obligation 
thence  results  that  he  should  lead  a 
holy  life,  and  forsake  sin  in  every  form. 
12.  All  things  are  lawful  unto  me. 
The  apostle  here  evidently  makes  a 
transition  to  another  subject  from  that 
which  he  had  been  discussing — a  con- 
sideration of  the  propriety  of  using 
certain  things  which  had  been  esteem- 
ed lawful.  The  expression,  "  all  things 
are  lawful,"  is  to  be  understood  as  used 
by  those  who  palliated  certain  indul- 
gences, or  who  vindicated  the  vices 
here  referred  to,  and  Paul  designs  to 
reply  to  them.  His  reply  follows. 
He  had  been  reproving  them  for  their 
vices,  and  had  specified  several.  It  is 
riot  to  be  supposed  that  they  would  in- 
dulge in  them  without  some  show  of 
defence ;  and  the  declaration  here  has 
much  the  appearance  of  a  proverb,  or 
a  common  saying — that  all  things  were 
lawful ;  that  is,  '  God  has  formed  all 
things  for  our  use,  and  there  can  be  no 
evil  if  we  use  them.'  By  the  phrase 
"all  things"  here,  perhaps,  may  be 
meant  many  things  ;  or  things  in  ge- 
neral ;  or  there  is  nothing  in  itself  un- 
lawful. That  there  were  many  vicious 
persons  who  held  this  sentiment  there 
can  be  no  doubt ;  and  though  it  cannot 
be  supposed  that  there  were  any  in  the 
Christian  church  who  would  openly 
advocate  it,  yet  the  design  of  Paul  was 
w>  cut  up  the  plea  altogether  wherever 


for     me,    but    I 


[A.D.  59. 
will    not    be 


brought   under   the    power  °  of 
any. 


a  c.9.27. 


it  might  be  urged,  and  to  show  that  it 
was  false  and  unfounded.  The  parti- 
cular things  which  Paul  here  refers  to, 
are  those  which  have  been  called 
adiaphoristic,  or  indifferent ;  i.  e.  per- 
taining to  certain  meats  and  drinks,  &c 
With  this  Paul  connects  also  the  sub- 
ject of  fornication — the  subject  parti- 
cularly under  discussion.  This  was 
defended  as  "lawful,"  by  many  Greeks, 
and  was  practised  at  Corinth ;  and  was 
the  vice  to  which  the  Corinthian  Chris- 
tians were  particularly  exposed.  Paul 
designed  to  meet  all  that  could  be  said 
on  this  subject ;  and  to  show  them  that 
these  indulgences  could  not  be  proper 
for  Christians,  and  could  not  m  any 
way  be  defended. — We  are  not  to  un- 
derstand Paul  as  admitting  that  forni- 
cation is  in  any  case  lawful ;  but  he 
designs  to  show  that  the  practice  can- 
not possibly  be  defended  in  any  way, 
or  by  any  of  the  arguments  which  had 
been  or  could  be  used.  For  this  pur- 
pose, he  observes,  (1.)  That  admitting 
that  all  things  were  lawful,  there  were 
many  things  which  ought  not  to  be  in- 
dulged ;  (2.)  That  admitting  that  they 
were  lawful,  yet  a  man  ought  not  to  be 
under  the  power  of  any  improper  in- 
dulgence, and  should  abandon  any 
habit  when  it  had  the  mastery.  (3.) 
That  fornication  was  positively  wrong, 
and  against  the  very  nature  and  essence 
of  Christianity,  ver.  13 — 20.  ^  Are. 
not  expedient.  This  is  the  first  an- 
swer to  the  objection.  Even  should 
we  admit  that  the  practices  under  dis- 
cussion are  lawful,  yet  there  are  many 
things  which  are  not  expedient;  that 
is,  which  do  not  profit,  for  so  the  word 
(aty/pfgw)  properly  signifies ;  they  are 
injurious  and  hurtful.  They  might 
injure  the  body  ;  produce  scandal ;  lead 
others  to  offend  or  to  sin.  Such  was 
the  case  with  regard  to  the  use  of  cer- 
tain meats,  and  even  with  regard  to  the 
use  of  wine.  Paul's  rulo  on  this  sub- 


A  D.  59.] 


CHAPTER  VI. 


119 


13  Meats  a  for  the  belly,  and 
(.he  belly  for  meats :  but  God  shall 

a  Matt.  15. 17,20.  Rom.14.17. 


destroy  both  it  and  them.     Now 
the  body  is  not  for  *  fornication, 

b  lThess.4.3,7. 


ject  is  stated  in  1  Cor.  viii.  13.  That 
if  these  things  did  injury  to  others,  he 
would  abandon  them  for  ever;  even 
though  they  were  in  themselves  lawful. 
See  Note  on  ch.  viii.  and  on  Rom.  xiv. 
14 — 23.  There  are  many  customs 
which,  perhaps,  cannot  be  strictly 
proved  to  be  unlawful  or  sinful,  which 
yet  do  injury  in  some  way  if  indulged 
in  ;  and  which,  as  their  indulgence  can 
do  no  good,  should  be  abandoned.  Any 
thing  that  does  evil — however  small — 
and  no  good,  should  be  abandoned  at 
once.  If  All  things  are  lawful.  Ad- 
mitting this ;  or  even  on  the  supposi- 
tion that  all  things  are  in  themselves 
right,  f  But  I  will  not  be  brought 
under  the  power.  I  will  not  be  sub- 
dued by  it;  I  will  not  become  the 
slave  of  it.  ^  Of  any.  Of  any  cus- 
tom, or  habit,  no  matter  what  it  is. 
This  was  Paul's  rule ;  the  rule  of  an 
independent  mind.  The  principle  was, 
that  even  admitting  that  certain  things 
were  in  themselves  right,  yet  his  grand 
purpose  was  not  to  be  the  slave  of 
habit,  not  to  be  subdued  by  any  prac- 
tice that  might  corrupt  his  mind,  fetter 
his  energies,  or  destroy  his  freedom  as 
a  man  and  as  a  Christian.  We  may 
observe,  (1.)  That  this  is  a  good  rule 
to  act  on.  It  was  Paul's  rule  (1  Cor. 
ix.  27),  and  it  will  do  as  well  for  us  as 
for  him.  (2.)  It  is  the  true  rule  of  an 
independent  and  noble  mind.  It  re- 
quires a  high  order  of  virtue ;  and  is  the 
only  way  in  which  a  man  may  be  use- 
ful and  active.  (3.)  It  may  be  ap- 
plied to  many  things  now.  Many 
a  Christian  and  Christian  minister 
is  a  slave,"  and  is  completely  under 
the  power  of  some  habit  that  destroys 
his  usefulness  and  happiness.  He  is 
the  SLAVE  of  indolence,  or  carelessness, 
or  of  some  VILE  HABIT — as  the  use  of 
tobacco,  or  of  wine.  He  has  not  inde- 
pendence enough  v.o  break  the  cords 
that  bind  him ;  and  the  consequence  is, 
that  life  is  passed  in  indolence,  or  in 
self-indulgence,  and  time,  and  strength, 


and  property  are  wasted,  and  religion 
blighted,  and  souls  ruined.  (4.)  The 
man  that  has  not  courage  and  firmness 
enough  to  act  on  this  rule  should  doubt 
his  piety.  If  he  is  a  voluntary  slave  to 
some  idle  and  mischievous  habit,  how 
can  he  be  a  Christian  1  If  he  does 
not  love  his  Saviour  and  the  souls  of 
men  enough  to  break  off  from  such 
habits  which  he  knows  are  doing  in- 
jury, how  is  he  fit  to  be  a  minister  of 
the  self-denying  Redeemer  1 

13.  Meats  for  the  belly,  &c.  This 
has  every  appearance  of  being  an  adage 
or  proverb.  Its  meaning  is  plain.  '  God 
has  made  us  with  appetites  for  food ; 
and  he  has  made  food  adapted  to  such 
appetites,  and  it  is  right,  therefore, 
to  indulge  in  luxurious  living.'  The 
word  belly  here  (jts/x/a)  denotes  the 
stomach  /  and  the  argument  is,  that  as 
God  had  created  the  natural  appetite 
for  food,  and  had  created  food,  it  was 
right  to  indulge  in  eating  and  drinking 
to  any  extent  which  the  appetite  de 
manded.  The  word  meats  here  (@$J>- 
/AATX)  does  not  denote  animal  food 
particularly,  or  flesh,  but  any  kind  of 
food.  This  was  the  sense  of  the  Eng- 
lish word  formerly.  Matt.  iii.  4 ;  vi.  25 ; 
ix.  10  ;  x.  10 ;  xiv.  9,  &c.  f  But  God 
shall  destroy.  This  is  the  reply  of  Paul 
to  the  argument.  This  reply  is,  that  as 
both  are  so  soon  to  be  destroyed,  they 
were  unworthy  of  the  care  which  was 
bestowed  on  them,  and  that  attention 
should  be  directed  to  better  things.  It 
is  unworthy  the  immortal  mind  to  spend 
its  time  and  thought  in  making  provi 
sion  for  the  body  which  is  soon  to 
perish.  And  especially  a  man  should 
be  willing  to  abandon  indulgences  in 
these  things  when  they  tended  to  in- 
jure the  mind,  and  to  destroy  the  soul. 
It  is  unworthy  a  mind  that  is  to  live 
for  ever,  thus  to  be  anxious  about  that 
which  is  so  soon  to  be  destroyed  in  the 
grave.  We  may  observe  here,  (1.) 
This  vs  the  great  rule  of  the  mass  of 
the  world.  The  pampering  of  the 


120 


I.  CORINTHIANS. 


bin.  for  the  Lord,  "  and  the  Lord 
6  for  the  body. 

14  And  God  e  hath  both  rais- 

aEom.12.1.        b  Eph.5.23.        c  Rom.6-5,8. 

appetites  is  the  great  purpose  for  which 
they  live,  and  the  only  purpose.  (2.) 
It  is  folly  The  body  will  soon  be  in 
the  grave ;  the  soul  in  eternity.  How 
low  and  grovelling  is  the  passion  which 
luads  the  immortal  mind  always  to 
anxiety  about  what  the  body  shall  eat 
and  drink !  (3.)  Men  should  act  from 
higher  motives.  They  should  be  thank- 
ful for  appetites  for  food  ;  and  that  God 
provides  for  the  wants  of  the  body ;  and 
should  eat  to  obtain  strength  to  serve 
him,  and  to  discharge  the  duties  of  life. 
Man  often  degrades  himself  below — far 
below — the  brutes  in  this  thing.  They 
never  pamper  their  appetites,  or  create 
artificial  appetites.  Man,  in  death, 
sinks  to  the  same  level ;  and  all  the  re- 
cord of  his  life  is,  that '  he  lived  to  eat 
and  drink,  and  died  as  the  brute  dieth.' 
How  low  is  human  nature  fallen  !  How 
sunken  is  the  condition  of  man !  f  Now 
the  body  is  not,  &c.  '  But  (/*)  the 
body  is  not  designed  for  licentiousness, 
but  to  be  devoted  to  the  Lord.'  The 
remainder  of  this  chapter  is  occupied 
with  an  argument  against  indulgence 
in  licentiousness — a  crime  to  which  the 
Corinthians  were  particularly  exposed. 
See  the  Introduction  to  this  epistle.  It 
cannot  be  supposed  that  any  members 
of  the  church  would  indulge  in '  this 
vice,  or  would  vindicate  it ;  but  it  was 
certain,  (1.)  That  it  was  the  sin  to 
which  they  were  particularly  exposed  ; 
(2.)  That  they  were  in  the  midst  of  a 
people  who  did  both  practise  and  vin- 
dicate it.  Compare  Rev.  ii.  14,  15. 
Hence  the  apostle  furnished  them  with 
arguments  against  it,  as  well  to  guard 
them  from  temptation,  to  enable  them 
to  meet  those  who  did  defend  it,  and 
also  to  settle  the  morality  of  the  ques- 
tion on  an  immovable  foundation.  The 
first  argument  is  here  stated,  that  the 
body  of  man  was  designed  by  its  Maker 
to  be  devoted  to  him,  and  should  be 
consecrated  to  the  purposes  of  a  pure 


ed     up     the     Lord, 


[A.  D.  59. 
and     will 


also   ra'se    up  us   by  his    own 
power. 


and  holy  life.  We  are,  therefore,  bound 
to  devou  our  animal  as  well  as  our 
rational  powers  to  the  service  of  the 
Lord  alone,  t  And  the  Lord  for  the 
body.  (  The  Lord  is  in  an  important 
sense  for  the  body,  that  is,  he  acts,  and 
plans,  and  provides  for  it.  He  sustains 
and  keeps  it ;  and  he  is  making  provi- 
sion for  its  immortal  purity  and  happi- 
ness in  heaven.  It  is  not  right,  there- 
fore, to  take  the  body,  which  is  nourished 
by  the  kind  and  constant  agency  of  a 
holy  God,  and  to  devote  it  to  purposes 
of  pollution.'  That  there  is  a  reference 
in  this  phrase  to  the  resurrection,  is 
apparent  from  the  following  verse. 
And  as  God  will  exert  his  mighty 
power  in  raising  up  the  body,  and  will 
make  it  glorious,  it  ought  not  to  be 
prostituted  to  purposes  of  licentious- 
ness. 

14.  And  God  hath  both  raised  up, 
&c.  This  is  the  second  argument 
against  indulgences  in  this  sin.  It 
is  this.  '  We  are  united  to  Christ. 
God  has  raised  him  from  the  dead,  and 
made  his  body  glorified.  Our  bodies 
will  be  like  his  (comp.  Phil.  iii.  21)  ; 
and  since  our  body  is  to  be  raised  up  by 
the  power  of  God  ;  since  it  is  to  be  per- 
fectly pure  and  holy,  and  since  this  is 
to  be  done  by  his  agency,  it  is  wrong 
that  it  should  be  devoted  to  purposes  of 
pollution  and  lust.'  It  is  unworthy  (1.) 
Of  our  connexion  with  that  pure  Saviou/ 
who  has  been  raised  from  the  dead — 
the  image  of  our  resurrection  from  the 
death  and  defilements  of  sin  (comp. 
Notes,  Rom.  vi.  1—12)  ;  and  (2.)  Un 
worthy  of  the  hope  that  our  bodie* 
shall  be  raised  up  to  perfect  and  immor- 
tal purity  in  the  heavens.  No  argu- 
ment could  be  stronger.  A  deep  sense 
of  our  union  with  a  pure  and  risen 
Saviour,  and  a  lively  hope  of  immortal 
purity,  would  do  more  than  all  aher 
things  to  restrain  from  licentious  induJ 


A.  D.  59.] 


CHAPTER  VI. 


12 


15  Know   ye   not   that   your 
bodies    are    the    members   *  of 
Christ?    shall  I   then   take  the 
members  of  Christ,   and  make 
them  the  members  of  an  harlot  ? 
God  forbid ! 

16  What!  know  ye  not  that 

a  Eph.5.30. 


he  which  is  joined  to  an  harlo 
is  one  body  ?  for  two,  *  saith  he, 
shall  be  one  flesh. 

17  But  he  that  is  joined  unto 
the  Lord  is  one  c  spirit. 

18  Flee  d  fornication.     Every 
sin  that  a  man  doeth  is  without 

b  Gen.2.24.  Matt.19.5.  c  Jno.17.21— 23. 

Eph.4.4.        d  Prov  6.25-32;  7.24—27. 


15,  16.  Know  ye  not,  &c.  This  is 
the  third  argument  against  licentious- 
ness. It  is,  that  we  as  Christians  are 
united  to  Christ  (comp.  Notes,  John 
xv.  1,  &c.)  ;  and  that  it  is  abominable 
to  take  the  members  of  Christ  and  sub- 
ject them  to  pollution  and  sin.  Christ 
was  pure — wholly  pure.  We  are  pro- 
fessedly united  to  him.  We  are  bound 
therefore  to  be  pure,  as  he  was.  Shall 
that  which  is  a  part,  as  it  were,  of  the 
pure  and  holy  Saviour  be  prostituted  to 
impure  and  unholy  embraces  1  ^  God 
forbid  !  Note,  Rom.  iii.  4.  This  ex- 
presses the  deep  abhorrence  of  the  apos- 
tle at  the  thought.  It  needed  not 
argument  to  show  it.  The  whole 
world  revolted  at  the  idea;  and  lan- 
guage could  scarcely  express  the  abo- 
mination of  the  very  thought.  ^  Know 
ye  not,  &c.  This  is  designed  to  confirm 
and  strengthen  what  he  had  just  said. 
^  He  which  is  joined.  Who  is  attached 
to ;  or  who  is  connected  with,  f  Is  one 
body.  That  is,  is  to  be  regarded  as 
one ;  is  closely  and  intimately  united. 
Similar  expressions  occur  in  classic 
writers.  See  Grotius  and  Bloomfield. 
1  For  two,  saith  he,  &c.  This  Paul 
illustrates  by  a  reference  to  the  forma- 
tion of  the  marriage  connexion  in  Gen. 
ii.  14.  He  cannot  be  understood  as 
affirming  that  that  passage  had  original 
reference  to  illicit  connexions;  but  he 
uses  it  for  purposes  of  illustration.  God 
had  declared  that  the  man  and  his  wife 
became  one ;  in  a  similar  sense  in  un- 
lawful connexions  the  parties  became 
one. 

17.  But  he  that  is  joined  to  the  Lord. 

The  trae  Christian,  united  by  faith  to 

the  Lord  Jesus.     See  John  xv.  1,  seq. 

1  h  one  spirit.     That  is,  in  a  sense 

11 


similar  to  that  in  which  a  man  and  his 
wife  are  one  body.  It  is  not  to  be  taken 
literally  ;  but  the  sense  is,  that  there  is 
a  close  and  intimate  union ;  they  are 
united  in  feeling,  spirit,  intention,  dis- 
position. The  argument  is  beautiful. 
It  is,  '  As  the  union  of  souls  is  more 
important  than  that  of  bodies  ;  as  that 
union  is  more  lasting,  dear,  and  en- 
during than  any  union  of  body  with 
body  can  be,  and  as  our  union  with  him 
is  with  a  Spirit  puie  and  holy,  it  is  im- 
proper that  we  should  sunder  that  tie, 
and  break  that  sacred  bond,  by  being 
joined  to  a  harlot.  The  union  with 
Christ  is  more  intimate,  entire,  and 
pure  than  that  can  be  between  a  man 
and  woman  ;  and  that  union  should  be 
regarded  as  sacred  and  inviolable.'  O, 
if  all  Christians  felt  and  regarded  this 
as  they  should,  how  would  they  shrink 
from  the  connexions  which  they  often 
form  on  earth !  Comp.  Eph.  iv.  4. 

18.  Flee  fornication.  A  solemn  com- 
mand of  God — as  explicit  as  any  that 
thundered  from  Mount  Sinai.  None 
can  disregard  it  with  impunity — none 
can  violate  it  without  being  exposed  to 
the  awful  vengeance  of  the  Almighty. 
There  is  force  and  emphasis  in  the 
word  flee  (91:^*11).  Man  should 
escape  from  it ;  he  should  not  stay  to 
reason  about  it ;  to  debate  the  matter ; 
or  even  to  contend  with  his  propensities, 
and  to  try  the  strength  of  his  virtue. 
There  are  some  sins  which  a  man  can 
resist ;  some  about  which  he  can  reason 
without  danger  of  pollution.  But  this 
is  a  sin  where  a  man  is  safe  only  when 
he  flies ;  free  from  pollution  only  when 
he  refuses  to  entertain  a  thought  of  it ; 
secure  when  he  seeks  a  victory  by  flight, 
and  a  conquest  by  retreat.  Let  a  rtan 


i22 


I.  CORINTHIANS. 


[A.  D.  59 


the  body;  but  he  that  commit- 
tetli  fornication  sinneth  against 
his  own  body. 

19  What!  know  ye  not  that 

S)ur  •  body  is  the  temple  of  the 
oly  Ghost  which  is  in  you, 

a  2Cor.6.16. 


which  ye  have  of  God,  ynd  yc 
are  not  *  your  own  ? 

20  For  ye  are  bougl.t  e  with 
a  price  :  therefore  glorify  d  God 
in  your  body,  and  in  your  spirit, 
which  are  God's. 

iRom.14.7,8.          cActs20.28.  lPet.U8,lfc 
Kev.5.9.       d  lPet.2.9. 


turn  away  from  it  without  reflection  on 
it,  and  he  is  safe.  Let  him  think,  and 
reason,  and  he  may  be  ruined.  "  The 
very  passage  of  an  impure  thought 
through  the  mind  leaves  pollution  be- 
hind it."  An  argument  on  the  subject 
often  leaves  pollution ;  a  description 
ruins ;  and  even  the  presentation  of 
motives  against  it  may  often  fix  the 
mind  with  dangerous  inclination  on  the 
crime.  There  is  no  way  of  avoiding 
the  pollution  but  in  the  manner  pre- 
scribed by  Paul ;  there  is  no  man  safe 
who  will  not  follow  his  direction.  How 
many  a  young  man  would  be  saved 
from  poverty,  want,  disease,  curses, 
tears,  and  hell,  could  these  TWO  WORDS 
be  made  to  blaze  before  him  like  the 
writing  before  the  astonished  eyes  of 
Belshazzar  (Dan.  v.),  and  could  they 
terrify  him  from  even  the  momentary 
contemplation  of  the  crime.  Tf  Every 
sin,  &c.  This  is  to  be  taken  compara- 
tively. Sins  in  general ;  the  common 
sins  which  men  commit  do  not  imme- 
diately and  directly  affect  the  body,  or 
waste  its  energies,  and  destroy  life. 
Such  is  the  case  with  falsehood,  theft, 
malice,  dishonesty,  pride,  ambition,  &c. 
They  do  not  immediately  and  directly 
impair  the  constitution  and  waste  its 
energies,  t  &  without  the  body.  Does 
not  immediately  and  directly  affect  the 
body.  The  more  immediate  effect  is 
on  the  mind ;  but  the  sin  under  consi- 
deration produces  an  immediate  and 
direct  effect  on  the  body  itself,  f  Sin- 
neth against  his  own  body.  This  is 
the  fourth  argument  against  indulgence 
in  this  vice  ;  and  it  is  more  striking  and 
forcible.  The  .sense  is,  <  It  wastes  the 
bodily  energies  ;  produces  feebleness, 
weakness,  and  disease ;  it  impairs  the 
strength,  enerv  ttes  the  man,  and  short- 


ens life.'  Were  it  proper,  this  might 
be  proved  to  the  satisfaction  of  every 
man  by  an  examination  of  the  effects 
of  licentious  indulgence.  Those  who 
wish  to  see  the  effects  stated,  may  find 
them  in  Dr.  Rush  on  the  Diseases  of 
the  Mind.  Perhaps  no  single  5\n  has 
done  so  much  to  produce  the  most  pain- 
ful and  dreadful  diseases,  to  weaken 
the  constitution,  and  to  shorten  life,  as 
this.  Other  vices,  as  gluttony  and 
drunkenness,  do  this  also,  and  all  sin 
has  some  effect  in  destroying  the  body, 
but  it  is  true  of  this  sin  in  an  eminent 
degree. 

19.  What!  know  ye  not,  &c.    This 
is  the  fifth  argument  against  this  sin. 
The  Holy  Ghost   dwells   in   us;   our 
bodies  are  his  temples;  and  they  should 
not  be  defiled  and  polluted  by  sin.  Note, 
ch.  iii.  16,  17.     As  this  Spirit  is  in  us, 
and  as  it  is  given  us  by  God,  we  ought 
not  to  dishonour  the  gift  and  the  giver  by 
pollution  and  vice,     t  And  ye  are  not 
your  own.    This  is  the  sixth  argument 
which  Paul  uses.     We  are  purchased , 
we  belong  to  God ;  we  are  his  by  re- 
demption ;  by  a  precious  price  paid ;  and 
we  are  bound,  therefore,  to  devote  our- 
selves, body,    soul,   and   spirit,   as   he 
directs,  to  the  glory  of  his  name,  not  to 
the  gratification  of  the  flesh.    See  Note, 
Rom.  xiv.  7,  8. 

20.  For  ye  are  bought.    Ye  Chris- 
tians  are  purchased;  and  by  right  of 
purchase  should  therefore  be  employed 
as  he  directs.     This  doctrine  is  often 
taught  in  the  New  Testament,  and  the 
argument  is  often  urged  that,  therefore, 
Christians  should  be  devoted  to  God. 
See  ch.  vii.  23.    1  Pet.  i.  18,  19  ;  ii.  9; 
2  Pet.  ii.  1.    Rev.  v.  9.     See  Note  on 
Acts  xx.  28.     ^  With  a  price  (T^»). 
A  price  is  that  which  «s  paid  for  an 


A.  D.  59.]  CHAPTER  VI. 

article,  and  which,  in  the  view  of  the 
seller,  is  a  fair  compensation,  or  a  valu- 
able consideration  why  he  should  part 
with  it;  that  is,  the  price  paid  is  as 
valuable  to  him  as  the  thing  itself  would 
be.  It  may  not  be  the  same  thing  either 
in  quality  or  quantity,  but  it  is  that 
which  to  him  is  a  sufficient  considera- 
tion why  he  should  part  with  his  pro- 
perty. When  an  article  is  bought  for 
a  valuable  consideration,  it  becomes 
wholly  the  property  of  the  purchaser. 
He  may  keep  it,  direct  it,  dispose  of  it. 
Nothing  else  is  to  be  allowed  to  control 
it  without  his  consent. — The  language 
here  is  figurative.  It  does  not  mean 
that  there  was  strictly  a  commercial 
transaction  in  the  redemption  of  the 
church,  a  literal  quid  pro  quo,  for  the 
thing  spoken  of  pertains  to  moral  go- 
vernment, and  not  to  commerce.  It 
means,  (1.)  That  Christians  have  been 
redeemed,  or  recovered  to  God ;  (2.) 
That  this  has  been  done  by  a  valuable 
consideration,  or  that  which,  in  his 
view,  was  a  full  equivalent  for  the  suf- 
ferings that  they  would  have  endured 
if  they  had  suffered  the  penalty  of  the 
law ;  (3.)  That  this  valuable  considera- 
tion was  the  blood  of  Jesus,  as  an  aton- 
ing sacrifice,  an  offering,  a  ransom, 
which  would  accomplish  the  same  great 
ends  in  maintaining  the  truth  and 
honour  of  God,  and  the  majesty  of  his 
law,  as  the  eternal  condemnation  of  the 
sinner  would  have  done;  and  which, 
therefore,  may  be  called,  figuratively, 
the  price  which  was  paid.  For  if  the 
same  ends  of  justice  could  be  accom- 
plished by  his  atonement  which  would 
have  been  by  the  death  of  the  sinner 
himself,  then  it  was  consistent  for  God 
to  pardon  him.  (4.)  Nothing  else 
could  or  would  have  done  this.  There 
was  no  price  which  the  sinner  could 
pay,  no  atonement  which  he  could 
make ;  and,  consequently,  if  Christ  had 
not  died,  the  sinner  would  have  been 
the  slave  of  sin,  and  the  servant  of  the 
devil  for  ever.  (5.)  As  the  Christian 
is  thus  purchased,  ransomed,  redeemed, 
he  is  bound  to  devote  himself  to  God 
only,  and  to  keep  his  commands,  and 
1  o  flee  from  a  licentious  life,  f  Glorify 


123 


God.  Honour  God ;  live  to  him. 
See  Note,  Matt  v.  16.  John  xii.  28; 
xvii.  1.  1  In  your  body,  &c.  Let 
your  entire  person  be  subservient  to  the 
glory  of  God.  Live  to  him ;  let  your 
life  tend  to  his  honour.  No  stronger 
arguments  could  be  adduced  for  purity 
of  life,  and  they  arr  such  as  all  Chris- 
tians must  feel. 

KEMA  RKS. 

1st.  We  see  from  this  chapter  (ver 
1 — 8)  the  evils  of  law-suits,  and  of 
contentions  among  Christians.  Every 
law-suit  between  Christians  is  the  means 
of  greater  or  less  dishonour  to  the  cause 
of  religion.  The  contention  and  strife; 
the  time  lost  and  th.3  money  wasted; 
the  hard  feelings  engendered,  and  bitter 
speeches  caused ;  the  ruffled  temper, 
and  the  lasting  animosities  that  are 
produced,  always  inji  re  the  cause  of 
religion,  and  often  injure  it  for  years. 
Probably  no  law-suit  v  as  ever  engaged 
in  by  a  Christian  that  did  not  do  some 
injury  to  the  cause  of  C  hrist.  Perhaps 
no  law-suit  was  ever  coi  ducted  between 
Christians  that  ever  did  any  good  to  the 
cause  of  Christ. 

2d.  A  contentious  spirit,  a  fondness 
for  the  agitation,  the  excitement,  and 
the  strife  of  courts,  is  inconsistent  with 
the  spirit  of  the  gospel  Religion  is 
retiring,  peaceful,  calm.  It  seeks  the 
peace  of  all,  and  it  ne^er  rejoices  in 
contentions. 

3d.  Christians  should  do  nothing  that 
will  tend  to  injure  the  cause  of  religion 
in  the  eye  of  the  world,  vor.  7, 8.  How 
much  better  is  it  that  I  should  lose  a 
few  dollars,  than  that  my  Saviour  should 
lose  his  honour!  How  much  better 
that  my  purse  should  be  empty  of  glit- 
tering dust,  even  by  the  injustice  of 
others,  than  that  a  single  gem  should 
be  taken  from  his  diadem !  And  how 
much  better  even  that  I  should  lose  all, 
than  that  my  hand  should  be  reached 
out  to  pluck  away  one  jewel,  by  my 
misconduct,  from  his  crown !  Can 
silver,  can  gold,  can  diamonds  be  com- 
pared in  value  to  the  honour  of  Christ 
and  of  his  cause  1 

4th.  Christians  should  seldom  go  tc 
law,  even  with  others ;  never,  if  thej 


I.  CORINTHIANS. 


[A.  D.  59. 


can  avoid  it  Every  other  means  should 
be  tried  first;  and  the  law  should  be 
resorted  to  only  when  all  else  fails.  How 
few  law-suits  there  would  be  if  man  had 
no  bad  passions  !  How  seldom  is  the 
law  applied  to  from  the  simple  love  of 
justice;  how  seldom  from  pure  benevo- 
lence ;  how  seldom  for  the  glory  of 
God !  In  nearly  all  cases  that  occur 
between  men,  a  friendly  reference  to 
others  would  settle  all  the  difficulty ; 
always  if  there  were  a  right  spirit  be- 
tween the  parties.  Comparatively  few 
suits  at  law  will  be  approved  of,  when 
men  come  to  die;  and  the  man  who 
has  had  the  least  to  do  with  the  law, 
will  have  the  least,  usually,  to  regret 
when  he  enters  the  eternal  world. 

5th.  Christians  should  be  honest — 
strictly  honest — always  honest,  ver.  8. 
They  should  do  justice  to  all;  they 
should  defraud  none.  Few  things  occur 
that  do  more  to  disgrace  religion  than 
the  suspicions  of  fraud,  and  overreach- 
ing, and  deception,  that  often  rest  on 
professors  of  religion.  How  can  a  man 
be  a  Christian,  and  not  be  an  honest 
man  1  Every  man  who  is  not  strictly 
honest  and  honourable  in  his  dealings, 
should  be  regarded,  whatever  may  be 
his  pretensions,  as  an  enemy  of  Christ 
and  his  cause. 

6th.  The  unholy  cannot  be  saved. 
ver.  9,  10.  So  God  has  determined ; 
and  this  purpose  cannot  be  evaded  or 
escaped.  It  is  fixed ;  and  men  may 
think  of  it  as  they  please,  still  it  is  true 
that  there  are  large  classes  of  men  who, 
if  they  continue  such,  cannot  inherit 
the  kingdom  of  God.  The  fornicator, 
the  idolater,  the  drunkard,  and  the  co- 
vetous, cannot  enter  heaven.  So  the 
Judge  of  all  has  said,  and  who  can  unsay 
it?  So  he  has  decreed,  and  who  can 
change  his  fixed  decree?  And  so  it 
should  be.  What  a  place  would  heaven 
be,  if  the  drunkard,  and  the  adulterer, 
and  the  idolater  were  there !  How 
impure  and  unholy  would  it  be !  How 
would  it  destroy  all  our  hopes,  dim  all 
our  prospects,  mar  all  our  joys,  if  we 
were  told  that  they  should  sit  down 
with  the  just  in  heaven  !  Is  it  not  one 
of  our  fondest  hopes  that  heaven  will 


be  pure,  and  that  ail  its  inhabitants 
shall  be  holy  1  And  can  God  admit  U 
his  eternal  embrace,  and  treat  as  his 
eternal  friend,  the  man  who  is  unholy  ; 
whose  life  is  stained  with  abomination; 
who  loves  to  corrupt  others;  and  whose 
happiness  is  found  in  the  sorrows,  and 
the  wretchedness,  and  vices  of  others! 
No;  religion  is  pure,  and  heaven  is 
pure ;  and  whatever  men  may  think, 
of  one  thing  they  may  be  assured,  that 
the  fornicator,  and  the  drunkard,  and  the 
reviler  shall  not  inherit  the  kingdom  of 
God. 

7th.  If  none  of  these  can  be  saved 
as  they  are,  what  a  host  are  travelling 
down  to  hell !  How  large  a  part  of 
every  community  is  made  up  of  such 
persons  !  How  vast  is  the  number  of 
drunkards  that  are  known  !  How  vast 
the  host  of  extortioners,  and  of  covetous 
men,  and  revilers  of  all  that  is  good ! 
How  many  curse  their  God  and  their 
fellow  men  !  How  difficult  to  turn  the 
corner  of  a  street  without  hearing  an 
oath !  How  necessary  to  guard  against 
the  frauds  and  deceptions  of  others ! 
How  many  men  and  women  are  known 
to  be  impure  in  their  lives !  In  all 
communities  how  much  does  this  sin 
abound !  and  how  many  shall  be  revealed 
at  the  great  day  as  impure,  who  are 
now  unsuspected !  how  many  disclosed 
to  the  universe  as  all  covered  with  pol- 
lution, who  now  boast  even  of  purity, 
and  who  are  received  into  the  society 
of  the  virtuous  and  the  lovely  !  Verily, 
the  broad  road  to  hell  is  thronged !  And 
verily,  the  earth  is  pouring  into  hell  a 
most  dense  and  wretched  population, 
and  rolling  down  a  tide  of  sin  and  mi- 
sery that  shall  fill  it  with  groans  and 
gnashing  of  teeth  for  ever. 

8th.  It  is  well  for  Christians  to  reflect 
on  their  former  course  of  life,  as  con- 
trasted with  their  present  mercies,  ver. 
11.  Such  were  they,  and  such  they 
would  still  have  been  but  for  the  mercy 
of  God.  Such  as  is  the  victim  of  un- 
cleanness  and  pollution,  such  as  is  the 
profane  man  and  the  reviler,  such  we 
should  have  been  but  for  the  mercy  of 
God.  That  alone  has  saved  us,  and 
that  only  can  keep  us  How  shoulJ 


A.D.  59  J 


CHAPTER  VII. 


135 


CHAPTER  VII. 

NOW  concerning  the  things 
whereof  ye  wrote  unto  me : 


It  is  good  for  a  man  not  to  touch 


a  woman. 


we  praise  God  for  his  mercy,  and  how 
are  we  bound  to  love  and  serve  him  for 
his  amazing  compassion  in  raising  us 
from  our  deep  pollution,  and  saving  us 
from  hell ! 

9th.  Christians  should  be  pure.  ver. 
11 — 19.  They  should  be  abovi  suspi- 
cion. They  should  avoid  the  appear- 
ance of  evil.  No  Christian  can  be  too 
pure ;  none  can  feel  too  much  the  obli- 
gation to  be  holy.  By  every  sacred  and 
tender  consideration  God  urges  it  on 
us;  and  by  a  reference  to  our  own 
happiness  as  well  as  to  his  own  glory, 
he  calls  on  us  to  be  holy  in  our  lives. 

10th.  May  we  remember  that  we  are 
not  our  own.  ver.  20.  We  belong  to 
God.  We  have  been  ransomed  by 
sacred  blood.  By  a  reference  to  the 
value  of  that  blood ;  by  all  its  precious- 
ness  and  worth ;  by  all  the  sighs,  and 
tears,  and  groans  that  bought  us;  by 
the  agonies  of  the  cross,  and  the  bitter 
pains  of  the  death  of  God's  own  Son, 
we  are  bound  to  live  to  God,  and  to  him 
alone.  When  we  are  tempted  to  sin, 
let  us  think  of  the  cross.  When  Satan 
spreads  out  his  allurements,  let  us  recall 
the  remembrance  of  the  sufferings  of 
Calvary,  and  remember  that  all  these 
Borrows  were  endured  that  we  might  be 
pure.  O  how  would  sin  appear  were 
we  beneath  the  cross,  and  did  we  feel 
the  warm  blood  from  the  Saviour's  open 
veins  trickle  upon  us !  Who  would 
dare  indulge  in  sin  there  1  Who  could 
do  otherwise  than  devote  himself,  body, 
and  soul,  and  spirit,  unto  God  ? 
CHAPTER  VII. 

THIS  chapter  commences  the  second 
part  or  division  of  this  epistle,  or,  the 
discussion  of  those  points  which  had 
been  submitted  to  the  apostle  in  a  letter 
from  the  church  at  Corinth,  for  his 
instruction  and  advice.  See  the  Intro- 
duction to  the  epistle.  The  letter  in 
which  they  proposed  the  questions 
which  are  here  discussed,  has  been  lost. 
U  is  manifest  that,  if  we  now  had  it,  it 
11* 


would  throw  some  light  on  the  answers 
which  Paul  has  given  to  their  inquiries 
in  this  chapter.  The  first  question  which 
is  discussed  (ver.  1 — 9)  is,  whether  it 
were  lawful  and  proper  to  enter  into 
the  marriage  relation.  How  this  ques- 
tion had  arisen,  it  is  not  now  possible 
to  determine  with  certainty.  It  is 
probable,  however,  that  it  arose  from 
disputes  between  those  of  Jewish  ex- 
traction, who  held  not  only  the  lawful- 
ness, but  the  importance  of  the  marriage 
relation,  according  to  the  doctrines  of  the 
Old  Testament,  and  certain  followers 
or  friends  of  some  Greek  philosophers, 
who  might  have  been  the  advocates  of 
celibacy.  But  why  they  advocated  that 
doctrine  is  unknown.  It  is  known, 
however,  that  many  even  of  the  Greek 
philosophers,  among  whom  were  Ly- 
curgus,  Thales,  Antiphanes,  and  Socra- 
tes (see  Grotius),  thought  that,  con- 
sidering "the  untractable  tempers  of 
women,  and  how  troublesome  and 
fraught  with  danger  was  the  education 
of  children,"  it  was  the  part  of  wisdom 
not  to  enter  into  the  marriage  relation 
From  them  may  have  been  derived  the 
doctrine  of  celibacy  in  the  Christian 
church;  a  doctrine  that  has  been  the 
cause  of  so  much  corruption  in  the 
monastic  system,  and  in  the  celibacy  of 
the  clergy  among  the  papists.  The 
Jews,  however,  everywhere  defended 
the  propriety  and  duty  of  marriage 
They  regarded  it  as  an  ordinance  of 
God.  And  to  this  day  they  hold  that  a 
man  who  has  arrived  to  the  age  r»f 
twenty  years,  and  who  has  not  en- 
tered into  this  relation,  unless  prevent- 
ed by  natural  defects,  or  by  profound 
study  of  the  law,  sins  against  God. 
Between  these  two  classes,  or  those  in 
the  church  who  had  been  introduced 
there  from  these  two  classes,  the  ques- 
tion would  be  agitated  whether  marriage 
was  lawful  and  advisable. 

Another  question  which,  it  seems 
had  arisen  among  them  was,  whether  u 


126 


I.  CORINTHIANS. 


[A.  D.  59 


2  Nevertheless,  to  ivoid  for- 
nication, let  every  man  have  his 


own  wife,  and  let  every  woman 
have  her  own  husband. 


was  proper  to  continue  in  tl  e  married 
*tate  in  the  existing  condition  of  the 
church,  as  exposed  to  trials  a  ad  perse- 
cutions ;  or  whether  it  was  j  roper  for 
'hose  who  had  become  comerted,  to 
continue  their  relations  in  life  with 
those  who  were  unconverted.  This  the 
apostle  discusses  in  ver.  10 — 2  t.  Pro- 
bably many  supposed  that  it  was  un- 
awful  to  live  with  those  who  vi  ere  not 
Christians;  and  they  thence  inferred 
that  the  relation  which  subsisted  before 
conversion  should  be  dissolved.  And 
this  doctrine  they  carried  to  the  relation 
oetween  master  and  servant,  as  veil  as 
between  husband  and  wife.  The  gene- 
ral doctrine  which  Paul  states  in  auswer 
to  this  is,  that  the  wife  was  not  to  <Vpart 
from  her  husband  (ver.  10) ;  bat  if 
she  did,  she  was  not  at  liberty  to  marry 
again,  since  her  former  marriage  was 
still  binding,  ver.  11.  He  added  that 
a  believing  man,  or  Christian,  should 
not  put  away  his  unbelieving  wife  ^ver. 
12),  and  that  the  relation  should  conti- 
nue, notwithstanding  a  difference  of 
religion ;  and  that  if  a  separation  ensi  icd, 
it  should  be  in  a  peaceful  manner,  and 
the  parties  were  not  at  liberty  to  marry 
again,  ver.  13 — 17.  So,  also,  in  regard 
to  the  relation  of  master  and  slave.  It 
was  not  to  be  violently  sundered.  The 
relations  of  life  were  not  to  be  broken 
up  by  Christianity ;  but  every  man  was 
to  remain  in  that  rank  of  life  in  whirh 
he  was  when  he  was  converted,  unless 
it  could  be  changed  in  a  peaceful  and 
lawful  manner,  ver.  18 — 24. 

A  third  subject  submitted  to  him 
was,  whether  it  was  advisable,  in  exist- 
ing circumstances,  that  the  unmarried 
virgins  who  were  members  of  the 
church  should  enter  into  the  marriage 
relation,  ver.  25 — 40.  This  the  apostle 
answers  in  the  remainder  of  the  chapter. 
The  sum  of  his  advice  on  that  question 
is,  that  it  would  be  lawful  for  them  to 
marry,  but  that  it  was  not  then  advisable; 
and  that,  at  all  events,  they  should  so 
*ct  as  to  remember  that  life  was  short, 


and  so  as  not  be  too  much  engrossed 
with  the  affairs  of  this  life,  but  should 
live  for  eternity.  He  said  that  though 
it  was  lawful,  yet,  (1.)  In  their  present 
distress  it  might  be  unadvisable.  ver.  26 
(2.)  That  marriage  tended  to  an  in- 
crease of  care  and  anxiety,  and  it  might 
not  be  proper  then  to  enter  into  that 
relation,  ver.  32 — 35.  (3.)  That  they 
should  live  to  God.  ver.  29 — 31.  (4.) 
That  a  man  should  not  be  oppressive 
and  harsh  towards  his  daughter,  or 
towards  one  under  his  care ;  but  that, 
if  it  would  be  severe  in  him  to  forbia 
such  a  marriage,  he  should  allow  it. 
ver.  36.  And,  (5.)  That  on  the  whole 
it  was  advisable,  under  existing  circum- 
stances, not  to  enter  into  the  marriage 
relation,  ver.  38 — 40. 

1.  Now,  concerning,  &c.     In  reply 
to  your  inquiries.     The  first,  it  seems 
was  in  regard  to  the  propriety  of  mar 
riage;    that  is,  whether  it  was  lawful 
and  expedient.     Tf   It  is  good.     It  is 
well.     It  is  fit,  convenient;    or,  it  is 
suited  to  the  present  circumstances ;  or, 
the  thing  itself  is  well  and  expedient  in 
certain  circumstances.    The  apostle  did 
not  mean  that  marriage  was  unlawful, 
for  he  says  (Heb.  xiii.  4)  that "  marriage 
is   honourable  in  all."     But  he  here 
admits,  with  one  of  the  parties  in  Co- 
rinth, that  it  was  well,  and  proper  in 
some  circumstances,  not  to  enter  into 
the  marriage  relation.     See  ver.  7,  8. 
26, 28. 31, 32.    t  Not  to  touch  a  woman. 
Not  to  be  connected  with  her  by  mar- 
riage.   Xenophon  (Cyro.'b.  1)  uses  the 
same  word  (cirra,  to  touch')  to  denote 
marriage.     Comp.  Gen.  xx.  4.  6 ;  xxvi 
1 1 .     Prov.  vi.  29. 

2.  Nevertheless.   But  (<ft).    Though 
this  is  to  hp  admitted  as  proper  where 
it  can  be  done,  when  a  man  has  entire 
control  of  himself  and  his  passions,  and 

hough  in  present  circumstances  it  would 
be  expedient,  yet  it  may  be  proper  also  to 
enter  into  the  marriage  connexion.  ^  To 
avoid  fornication.  Gr.  On  account  of 
)  fornication.  The  word  fornication 


A.  D.  59.] 


CHAPTER  VII. 


127 


3  Let   the  '  husband    render 
unto  the  wife  due  benevolence : 
and  likewise  also  the  wife  unto 
the  husband. 

4  The  wife  hath  not  power 

a  Ex.21. 10.  lPet.3.7. 


of  her  own  body,  but  the  hus 
band:  and  likewise  also  the  hus- 
band hath  not  power  of  his  own 
body,  but  the  wife. 

5  Defraud  ye  not  one  ano.aer, 


is  used  here  in  the  large  sense  of  licen- 
tiousness in  general.  For  the  sake  of 
the  purity  of  society,  and  to  avoid  the 
evils  of  sensual  indulgence,  and  the 
corruptions  and  crimes  which  attend  an 
illicit  intercourse,  it  is  proper  that  the 
married  state  should  be  entered.  To 
this  vice  they  were  particularly  exposed 
in  Corinth.  See  the  Introduction.  Paul 
would  keep  the  church  from  scandal. 
How  much  evil,  how  much  deep  pollu- 
tion, how  many  abominable  crimes 
would  have  been  avoided,  which  have 
since  grown  out  of  the  monastic  system, 
and  the  celibacy  of  the  clergy  among 
the  papists,  if  Paul's  advice  had  been 
followed  by  all  professed  Christians! 
Paul  says  that  marriage  is  honourable, 
and  that  the  relations  of  domestic  life 
should  be  formed  to  avoid  the  evils 
which  would  otherwise  result.  The 
world  is  the  witness  of  the  evils  which 
flow  from  the  neglect  of  his  advice. 
Every  community  where  the  marriage 
tie  has  been  lax  and  feeble,  or  where  it 
has  been  disregarded  or  dishonoured,  has 
been  full  of  pollution,  and  it  ever  will 
be.  Society  is  pure  and  virtuous,  just 
as  marriage  is  deemed  honourable,  and 
as  its  vows  are  adhered  to  and  preserved. 
t  Let  every  man,  &c.  Let  the  marriage 
vow  be  honoured  by  all.  ^  Have  his 
own  wife.  And  one  wife  to  whom  he 
shall  be  faithful.  Polygamy  is  unlawful 
under  the  gospel ;  and  divorce  is  unlaw- 
ful. Let  every  man  and  woman,  there- 
fore, honour  the  institution  of  God,  and 
avoid  the  evils  of  illicit  indulgence. 

3.  Let  the  husband,  &c.  "  Let  them 
not  imagine  that  there  is  any  virtue  in 
living  separate  from  each  other,  as  if 
they  were  in  a  state  of  celibacy." — Dod- 
dridge.  They  are  bound  to  each  other ; 
in  every  way  they  are  to  evince  kind- 
ness, and  to  seek  to  promote  the  happi- 
ness and  purity  of  each  other.  There 


is  a  great  deal  of  delicacy  used  here  by 
Paul,  and  his  expression  is  removed  as 
far  as  possible  from  thegrossness  of  hea- 
then writers.  His  meaning  is  plain  ;  but 
instead  of  using  a  word  to  express  it 
which  would  be  indelicate  and  offensive, 
he  uses  one  which  is  not  indelicate  in 
the  slightest  degree.  The  word  which 
he  uses  («/vow,  benevolence')  denotes 
kindness,  good-will,  affection  of  mind. 
And  by  the  use  of  the  word  "due" 
(o<$aA&/*giw),  he  reminds  them  of  the 
sacredness  of  their  vow,  and  of  the  fact 
that  in  person,  property,  and  in  every 
respect,  they  belong  to  each  other.  It 
was  necessary  to  give  this  direction,  for 
the  contrary  might  have  been  regarded 
as  proper  by  many  who  would  have 
supposed  there  was  special  virtue  anil 
merit  in  living  separate  from  each  other ; 
— as  facts  have  shown  that  many  have 
imbibed  such  an  idea ; — and  it  was  not 
possible  to  give  the  rule  with  more  deli- 
cacy than  Paul  has  done.  Many  MSS., 
however,  instead  of  "  due  benevolence," 
read  6$u\M,  a  debt,  or  that  which  is 
owed;  and  this  reading  has  been  adopt- 
ed by  Griesbach  in  the  text.  Homer, 
with  a  delicacy  not  unlike  the  apostle 
Paul,  uses  the  word  P/\ST»T*,  friend- 
ship, to  express  the  same  idea. 

4.  The  wife  hath  not  power,  &c. 
By  the  marriage  covenant  that  power, 
in    this  respect,  is   transferred   to  the 
husband,     t  And  likewise,   also,   the 
husband.    The  equal  rights  of  husband 
and  wife,  in  the  Scriptures  are  every- 
where maintained.    They  are  to  regard 
themselves  as  united  in  most  intimate 
union,  and  in  most  tender  ties. 

5.  Defraud  ye  not,  &c.   Of  the  right 
mentioned  above.    Withdraw  not  from 
the  society  of  each  other.     T  Except  it 
be  with  consent.     With  a  mutual  un 
derstanding,  that  you  may  engage  in 
the  extraordinary   duties   of    religion. 


128 


CORINTHIANS. 


except  it  be  a  with  consent  for  a 
time,  that  ye  may  give  yourselves 
to  fasting  and  prayer ;  and  come 
together  again,  that b  Satan  tempt 
you  not  for  your  incontinency. 

a  Joel  2 16.         6  lThess.3.5. 


[A.  D.  59 

6  But  I   speuk  this  by   per 
mission,  and  not  of  command 
ment. 

7  For  I  would  that  all  me* 
were   even   as  I   myself.     Bu< 


Comp.  Ex.  xix.  15.  ^  And  come  to- 
gether again,  &c.  Even  by  mutual 
consent,  the  apostle  would  not  have  this 
separation  to  be  perpetual ;  since  it 
would  expose  them  to  many  of  the 
evils  which  the  marriage  relation  was 
designed  to  avoid.  Tf  That  Satan,  &c. 
That  Satan  take  not  advantage  of  you, 
and  throw  you  into  temptation,  and  fill 
you  with  thoughts  and  passions  which 
the  marriage  compact  was  designed  to 
remedy. 

6.  But  I  speak  this  by  permission, 
&c.  It  is  not  quite  certain  whether  the 
word  "  this"  (TWTO),  in  this  verse,  refers 
to  what  precedes,  or  to  what  follows. 
On  this  commentators  are  divided.  The 
more  natural  and  obvious  interpretation 
would  be  to  refer  it  to  the  preceding 
statement.  I  am  inclined  to  think  that 
the  more  natural  construction  is  the 
true  one,  and  that  Paul  refers  to  what 
he  had  said  in  ver.  5.  Most  recent 
commentators,  as  Macknight  and  Ro- 
senmiiller,  however,  suppose  it  refers  to 
what  follows,  and  appeal  to  similar 
places  in  Joel  i.  2.  Ps.  xlix.  2.  1  Cor. 
x.  23.  Calvin  supposes  it  refers  to 
what  was  said  in  ver.  1.  ^  By  per- 
mission (<rvyyv^fju>v).  This  word  means 
indulgence,  or  permission,  and  stands 
opposed  to  that  which  is  expressly  en- 
joined. Comp.  ver.  25.  '  I  am  allowed 
to  say  this ;  I  have  no  express  command 
on  the  subject ;  I  give  it  as  my  opinion ; 
I  do  not  speak  it  directly  under  the 
influence  of  divine  inspiration.'  See 
ver.  10.  25.  40.  Paul  here  does  not 
claim  to  be  under  inspiration  in  these 
directions  which  he  specifies.  But  this 
is  no  argument  against  his  inspiration 
in  general,  but  rather  the  contrary.  For, 
(1.)  It  shows  that  he  was  an  honest 
man,  and  was  disposed  to  state  the  exact 
truth.  An  impostor,  pretending  to  in- 
spiration, would  have  claimed  to  have 


been  always  inspired.  Who  ever  heard 
of  a  pretender  to  divine  inspiration  ad- 
mitting that  in  any  thing  he  was  not 
under  divine  guidance  1  Did  Mahomet 
ever  do  this  ?  Do  impostors  now  evei 
do  it  1  (2.)  It  shows  that  in  other  cases, 
where  no  exception  is  made,  he  claimed 
to  be  inspired.  These  few  exceptions 
which  he  expressly  makes,  prove  that  in 
everywhere  else  he  claimed  to  be  undei 
the  influence  of  inspiration.  (3.)  We 
are  to  suppose,  therefore,  that  in  all  his 
writings  where  he  makes  no  express 
exceptions,  (and  the  exceptions  are  very 
few  in  number,)  Paul  claimed  to  be 
inspired.  Macknight,  however,  and 
some  others,  understand  this  as  mere 
advice,  as  an  inspired  man,  though  not 
as  a  command,  1  Not  of  command- 
ment. Not  by  express  instruction  from 
the  Lord.  See  ver.  25.  I  do  not  claim 
in  this  to  be  under  the  influence  of 
inspiration ;  and  my  counsel  here  may 
be  regarded,  or  not,  as  you  may  be  able 
to  receive  it. 

7.  For  I  would,  «fcc.  I  would  prefer. 
1  That  all  men,  &c.  That  Paul  was 
unmarried  is  evident  from  1  Cor.  ix.  5. 
But  he  does  not  refer  to  this  fact  here. 
When  he  wishes  that  all  men  were  like 
himself,  he  evidently  does  not  intend 
that  he  would  prefer  that  all  should  be 
unmarried,  for  this  would  be  against  the 
divine  institution,  and  against  his  ov\  n 
precepts  elsewhere.  But  he  would  be 
glad  if  all  men  had  control  over  their 
passions  and  propensities  as  he  had ; 
had  the  gift  of  continence,  and  could 
abstain  from  marriage  when  circum- 
stances of  trial,  &c.,  would  make  it 
proper.  We  may  add,  that  when  Paul 
wishes  to  exhort  to  any  thing  that  is 
difficult,  he  usually  adduces  his  own 
example  to  show  that  it  may  be  done  ,• 
an  example  which  it  would  be  well  for 
all  ministers  to  be  able  to  follow.  ^  #u« 


A.  D.  59.] 


CHAPTER  VII. 


»  every  man  hath  his  proper  gift 
of  God,  one  after  this  manner, 
and  another  after  that. 

8  I  say  therefore  to  the  un- 
married and  widows,  It  is  good 

a  Matt.  19.1 1,12. 

every  man  hath  his  proper  gift.  Every 
man  has  his  own  peculiar  talent,  or 
excellence.  One  man  excels  in  one 
thing,  and  another  in  another.  One 
may  not  have  this  particular  virtue,  but 
he  may  be  distinguished  for  another 
virtue  quite  as  valuable.  The  doctrine 
here  is,  therefore,  that  we  are  not  to 
judge  of  others  by  ourselves,  or  measure 
their  virtue  by  ours.  We  may  excel 
in  some  one  thing,  they  in  another. 
And  because  they  have  not  our  peculiar 
virtue,  or  capability,  we  are  not  to  con- 
demn or  denounce  them.  Comp.  Matt. 
xix.  11,  12.  t  Of  God.  Bestowed  by 
God,  either  in  the  original  endowments 
and  faculties  of  body  or  mind,  or  by  his 
grace.  In  either  case  it  is  the  gift  of 
God.  The  virtue  of  continence  is  his 
gift  as  well  as  any  other ;  and  Paul  had 
reason,  as  any  other  man  must  have,  to 
be  thankful  that  God  had  conferred  it  on 
him.  So  if  a  man  is  naturally  amiable, 
kind,  gentle,  large-hearted,  tender,  and 
affectionate,  he  should  regard  it  as  the 
gift  of  God,  and  be  thankful  that  he  has 
not  to  contend  with  the  evils  of  a  morose, 
proud,  haughty,  and  severe  temper.  It 
is  true,  however,  that  all  these  virtues 
may  be  greatly  strengthened  by  disci- 
pline, and  that  religion  gives  vigour  and 
comeliness  to  them  all.  Paul's  virtue 
in  this  was  strengthened  by  his  resolu- 
tion ;  by  his  manner  of  life ;  by  his 
frequent  fastings  and  trials,  and  by  the 
abundant  employment  which  God  gave 
him  in  the  apostleship.  And  it  is  true 
etill,  that  if  a  man  is  desirous  to  over- 
come the  lusts  of  the  flesh,  industry,  and 
Hardship,  and  trial,  and  self-denial  will 
enable  him,  by  the  grace  of  God,  to  do 
it.  Idleness  is  the  cause  of  no  small 
part  of  the  corrupt  desires  of  men ;  and 
God  kept  Paul  from  these,  (1.)  By 
giving  him  enough  to  do;  and,  (2.) 
By  giving  him  enough  to  suffer. 


for  them  if  they  abide  even  as  I. 

9  But  if  they  cannot  contain, 

let  *  them  marry :  for  it  is  bettei 

to  marry  than  to  burn. 


10  And 


unto 

b  lTim.5.14. 


the  married   I 


8.  It  is  good  for  them.     It  may  bo 
advisable,  in  the  present  circumstance* 
of  persecution  and  distress,  not  to  bo 
encumbered  with  the  cares  and  anxie- 
ties of  a  family.     See  ver.  26.  32 — 34. 
The  word  unmarried  (u^a//o/c)  may 
refer  either  to  those  who  had  never  been 
married,  or  to  widowers.    It  here  means 
simply  those  who  were   at   that  time 
unmarried,  and  his  reasoning  applies  to 
both  classes.     ^  And  to  widows.    The 
apostle  specifies  these,  though  he  had 
not    specified    widowers    particularly. 
The  reason  of  this  distinction  seems  to 
be,  that  he  considers  more  particularly 
the  case  of  those  females  who  had  never 
been  married,  in  the  close  of  the  chapter. 
ver.  25.     ^    That   they  abide.     That 
they  remain,   in    the   present   circum- 
stances, unmarried.     See  ver.  26. 

9.  But  if  they  cannot  contain,     li 
they  have  not  the  gift  of  continence ;  if 
they  cannot  be  secure  against  tempta- 
tion ;  if  they  have  not  strength  of  virtue 
enough    to    preserve    them    from   the 
danger  of  sin,  and  of  bringing  reproach 
and  scandal  on  the  church.     ^   It  is 
better.     It  is  to  be  preferred.     «f  Than 
to  burn.     The  passion  here  referred  to 
is  often  compared  to  a  fire.     See  Virg. 
-<En.  IV.  68.     It  is  better   to  marry, 
even  with  all  the  inconveniences  attend- 
ing the  marriage  life  in  a  time  of  distress 
and  persecution  in  the  church  (ver.  26), 
than  to  be  the  prey  of  raging,  consum- 
ing, and  exciting  passions. 

10.  And  unto   the  married.     This 
verse  commences  the  second  subject  of 
inquiry  ;  to  wit,  whether  it  was  proper, 
in  the  existing  state  of  things,  for  those 
who  were  married  to  continue  this  rela- 
tion, or  whether  they  ought  to  separate. 
The  reasons  why  any  may  have  supposed 
that  it  was  best  to  separate,  may  h? 
been,  (1.)  That  their  troubles  and  per 
secutions  might  be  such  that  they  might 


130 


I.  CORINTHIANS. 


[A.D   59. 


command,  yet  not  I,  but  the 
Lord,  Let  *  not  the  wife  depart 
from  her  husband : 

1 1  But  and  if  she  depart,  let 
ner  remain  unmarried,  or  be  re- 

a  Mal.2. 14-16.  Matt.  19.6,9. 


conciled  to  her  husband:  and  let 
not  the  husband  put  away  his 
wife. 

12  Hut  to  the  rest  speak  1, 
not b  the  Lord :   If  any  brother 

6Ezral0.11,&c. 


judge  it  best  that  families  should  be 
broken  up;  and,  (2.)  Probably  many 
supposed  that  it  was  unlawful  for  a 
Christian  wife  or  husband  to  be  con- 
nected at  all  with  a  heathen  and  an 
idolater.  ^  /  command,  yet  not  I,  but 
the  Lord.  Not  I  so  much  as  the  Lord. 
This  injunction  is  not  to  be  understood 
as  advice  merely,  but  as  a  solemn,  divine 
command,  from  which  you  are  not  at 
liberty  to  depart.  Paul  here  professes 
to  utter  the  language  of  inspiration,  and 
demands  obedience.  The  express  com- 
mand of  "  the  Lord"  to  which  he  refers, 
is  probably  the  precept  recorded  in 
Matt.  v.  32,  and  xix.  3 — 10.  These 
precepts  of  Christ  asserted  that  the 
marriage  tie  was  sacred  and  inviolable. 
If  Let  not  the  wife  depart,  &c.  Let 
her  not  prove  faithless  to  her  marriage 
vows ;  let  her  not,  on  any  pretence, 
desert  her  husband.  Though  she  is  a 
Christian,  and  he  is  not,  yet  let  her  not 
seek,  on  that  account,  to  be  separate 
from  him. — The  law  of  Moses  did  not 
permit  a  wife  to  divorce  herself  from 
her  husband,  though  it  was  sometimes 
done  (comp.  Mark.  x.  12)  ;  but  the 
Greek  and  Roman  laws  allowed  it. — 
Grotius.  But  Paul  here  refers  to  a 
formal  and  legal  separation  before  the 
magistrates,  and  not  to  a  voluntary 
separation,  without  intending  to  be  for- 
mally divorced.  The  reasons  for  this 
opinion  are,  (1.)  That  such  divorces 
were  known  and  practised  among  both 
Jews  and  heathens.  (2.)  It  was  im- 
portant to  settle  the  question  whether 
they  were  to  be  allowed  in  the  Christian 
church.  (3.)  The  claim  would  be  set 
up,  probably,  that  it  might  be  done. 
(4.)  The  question  whether  a  voluntary 
separation  might  not  he  proper,  where 
one  party  was  a  Christian  and  the  other 
not,  he  discusses  in  the  following  verses. 
rer.  12- -17.  Here,  therefore,  he  so- 


lemnly repeats  the  law  of  Christ,  that 
divorce,  under  the  Christian  economy, 
was  not  to  be  in  the  power  either  of  the 
husband  01  wife. 

11.  But  and  if  she  depart.  If  she 
have  withdiawn  by  a  rash  and  foolish 
act;  if  she  has  attempted  to  dissolve 
the  marriage  vow,  she  is  to  remain  un- 
married, or  be  reconciled.  She  is  no! 
at  liberty  to  marry  another.  This  maj 
refer,  I  supi'ose,  to  instances  wher« 
wives,  ignorant  of  the  rule  of  Christ, 
and  supposing  that  they  had  a  right  tc 
separate  themselves  from  their  husbands, 
had  rashly  left  them,  and  had  supposed 
that  the  marriage  contract  was  dissolved. 
Paul  tells  them  that  this  was  impossible ; 
and  that  if  they  had  so  separated  from 
their  husbands,  the  pure  laws  of  Chris- 
tianity did  not  recognise  this  right,  and 
they  must  eithei  be  reconciled  to  their 
husbands,  or  remain  alone.  The  marriage 
tie  was  so  sacred  that  it  could  not  be  dis- 
solved by  the  will  of  either  party.  ^  Let 
her  remain  unma  "ried.  That  is,  let  her 
not  marry  anothei .  ^  Or  be  reconciled 
to  her  husband.  Let  this  be  done,  if 
possible.  If  it  cannot  be,  let  her  remain 
unmarried.  It  was  a  duty  to  be  recon- 
ciled, if  it  was  possible.  If  not,  she 
should  not  violate  her  vows  to  her  hus- 
band so  far  as  to  m  irry  another.  It  is 
evident  that  this  n  le  is  still  binding, 
and  that  no  one  who  has  separated  from 
her  husband,  whatever  be  the  cause, 
unless  there  be  a  regular  divorce,  accord- 
ing to  the  law  of  Christ  (Matt.  v.  32), 
can  be  at  liberty  to  marry  again.  *f  And 
let  not  the  husband.  See  Note,  Matt. 
v.  32.  This  right,  gi  anted  under  the 
Jewish  law,  and  practised  among  all  the 
heathen,  was  to  be  taken  away  whollj 
under  the  gospel.  The  marriage  tie  was 
to  be  regarded  as  sacred ;  and  the  tyran- 
ny of  man  over  woman  was  to  cease. 

12.  But  to  the  rest.    '  I  have  spoken 


A.D.  59.] 


CHAPTER  Vll. 


131 


hath  a  wife  that  believeth  not, 
and  she  be  pleased  to  dwell  with 
him,  let  him  not  put  her  away. 


in  regard  to  the  duties  of  the  unmarried, 
and  the  question  whether  it  is  right  and 
advisable  that  they  should  marry,  ver. 
I — 9.  I  have  also  uttered  the  command 
of  the  Lord  in  regard  to  those  who  are 
married,  and  the  question  whether  sepa- 
ration and  divorce  were  proper.  Now 
in  regard  to  the  rest  of  the  persons  and 
cases  referred  to,  I  will  deliver  my  opi- 
nion.' The  rest,  or  remainder,  here 
referred  to,  relates  particularly  to  the 
cases  in  which  one  party  was  a  Chris- 
tian and  the  other  not.  In  the  previous 
verses  he  had  delivered  the  solemn,  ex- 
plicit law  of  Christ,  that  divorce  was  to 
take  place  on  neither  side,  and  in,  no 
instance,  except  agreeably  to  the  law  of 
Christ.  Matt.  v.  32.  That  was  settled 
by  divine  authority.  In  the  subsequent 
verses  he  discusses  a  different  question ; 
whether  a  voluntary  separation  was 
not  advisable  and  proper  when  the  one 
party  was  a  Christian  and  the  other  not. 
The  word  rest  refers  to  these  instances, 
and  the  questions  which  would  arise 
under  this  inquiry.  ^  Not  the  Lord. 
Note,  ver.  6.  '  I  do  not  claim,  in  this 
advice,  to  be  under  the  influence  of  in- 
spiration ;  I  have  no  express  command 
on  the  subject  from  the  Lord ;  but  I 
deliver  my  opinion  as  a  servant  of  the 
Lord  (ver.  40),  and  as  having  a  right 
to  offer  advice,  even  when  I  have  no 
express  command  from  God,  to  a  church 
which  I  have  founded,  and  which  has 
consulted  me  on  the  subject'  This 
was  a  case  in  which  both  he  and  they 
were  to  follow  the  principles  of  Christian 
prudence  and  propriety,  when  there  was 
no  express  commandment.  Many  such 
cases  may  occur.  But  few,  perhaps 
none,  can  occur,  in  which  some  Chris- 
tian principle  shall  not  be  found,  that 
will  be  sufficient  to  direct  the  anxious 
inquirer  after  truth  and  duty.  «f  If  any 
brother.  Any  Christian,  f  That  be- 
lieveth not.  That  is  not  a  Christian  ; 
that  is  a  heathen.  ^  And  if  she  be 
pleased.  If  it  seems  best  to  her ;  if  she 


13  And  the  woman  wnich 
hath  a  husband  that  believeth 
not,  and  if  he  be  pleased  to 


consents;  approves  of  living  together 
still.  There  might  be  many  cases  \\nere 
the  wife  or  the  husband,  that  was  not  a 
Christian,  would  be  so  opposed  to 
Christianity,  and  so  violent  in  their  op- 
position, that  they  would  not  be  willing 
to  live  with  a  Christian.  When  this 
was  the  case,  the  Christian  husband  or 
wife  could  not  prevent  the  separation. 
When  this  was  not  the  case,  they  were 
not  to  seek  a  separation  themselves. 
If  To  dwell  with  him.  To  remain  in 
connexion  with  him  as  his  wife,  though 
they  differed  on  the  subject  of  religion. 
If  Let  him  not  put  her  away.  Though 
she  is  a  heathen,  though  opposed  to  his 
religion,  yet  the  marriage  vow  is  sacred 
and  inviolable.  It  is  not  to  be  sundered 
by  any  change  which  can  take  place  in 
the  opinions  of  either  party.  It  is  evi- 
dent that  if  a  man  were  at  liberty  to 
dissolve  the  marriage  tie,  or  to  discard 
his  wife  when  his  own  opinions  were 
changed  on  the  subject  of  religion,  that 
it  would  at  once  destroy  all  the  sacred- 
ness  of  the  marriage  union,  and  render 
it  a  nullity.  Even,  therefore,  when 
there  is  a  difference  of  opinion  on  the 
vital  subject  of  religion,  the  tie  is  not 
dissolved ;  but  the  only  effect  of  religion 
should  be,  to  make  the  converted  husband 
or  wife  more  tender,  kind,  affectionate, 
and  faithful  than  they  were  before ;  and 
all  the  more  so  as  their  partners  are 
without  the  hopes  of  the  gospel,  and  as 
they  may  be  won  to  love  the  Saviour 
ver.  16. 

13.  Let  her  not  have  him.  A  change 
of  phraseology  from  the  last  verse,  to 
suit  the  circumstances.  The  wife  had 
not  power  to  put  away  the  husband, 
and  expel  him  from  his  own  home ;  but 
she  might  think  it  her  duty  to  be  sepa- 
rated from  him.  The  apostle  counsels 
her  not  to  do  this;  and  this  advice 
should  still  be  followed.  She  should 
still  love  her  husband  and  seek  his  wel- 
fare ;  she  should  be  still  a  kind,  affec- 
tionate, and  faithful  wife ;  and  all  the 


132 

dwell    with 
leave  liirn. 


I.  CORINTHIANS. 


[A.D.  59 


her,   let    her    not!      14  For  the  unbelieving  hus- 
oand  is  sanctified  by  the  wife. 


more  so  that  she  may  show  him  the 
excellence  of  religion,  and  win  him  to 
love  it.  She  should  even  bear  much, 
and  bear  it  long ;  nor  should  she  lea~e 
him  unless  her  life  is  rendered  miserable, 
or  in  danger ;  or  unless  he  wholly  neg- 
lects to  make  provision  for  her,  and 
leaves  her  to  suffering,  to  want,  and  to 
tears.  In  such  a  case  no  precept  of 
religion  forbids  her  to  return  to  her  fa- 
ther's house,  or  to  seek  a  place  of  safety 
and  of  comfort.  But  even  then  it  is 
not  to  be  a  separation  on  account  of  a 
difference  of  religious  sentiment,  but  for 
brutal  treatment.  Even  then  the  mar- 
riage tie  is  not  dissolved,  and  neither 
party  are  at  liberty  to  marry  again. 

14.  For  the  unbelieving  husband. 
The  husband  that  is  not  a  Christian ; 
who  still  remains  a  heathen,  or  an  im- 
Denitent  man.  The  apostle  here  states 
reasons  why  a  separation  should  not 
take  place  when  there  was  a  difference 
of  religion  between  the  husband  and  the 
wife.  The  first  is,  that  the  unbelieving 
husband  is  sanctified  by  the  believing 
wife.  And  the  object  of  this  statement 
seems  to  be,  to  meet  an  objection  which 
might  exist  in  the  mind,  and  which 
might,  perhaps,  be  urged  by  some. 
'  Shall  I  not  be  polluted  by  such  a  con- 
nexion 1  Shall  I  not  be  defiled,  in  the 
eye  of  God,  by  living  in  a  close  union 
with  a  heathen,  a  sinner,  an  enemy  of 
God,  and  an  opposer  of  the  gospel!' 
This  objection  was  natural,  and  is, 
doubtless,  often  felt.  To  this  the  apos- 
tle replies,  '  No ;  the  contrary  may  be 
true.  The  connexion  produces  a  spe- 
cies of  sanctification,  or  diffuses  a  kind 
of  holiness  over  the  unbelieving  party 
by  the  believing  party,  so  far  as  to  ren- 
der their  children  holy,  and  therefore  it 
is  improper  to  seek  for  a  separation.' 
1  Is  sanctified  (»yi&<rrau) .  There  has 
been  a  great  variety  of  opinions  in  re- 
gard to  the  sense  of  this  word.  It  does 
not  comport  with  my  design  to  state 
these  opinions.  The  usual  meaning  of 
the  word  is,  to  make  holy  ;  to  set  apart 
*o  a  sacred  use ;  to  consecrate.  &c.  See 


Note,  John  xvii.  17.  But  the  expres- 
sion cannot  mean  here,  (1.)  That  the 
unbelieving  husband  would  become 
holy,  or  be  a  Christian,  by  the  mere  fact 
of  a  connexion  with  a  Christian,  for 
this  would  be  to  do  violence  to  the 
words,  and  would  be  contrary  to  facts 
everywhere ;  nor,  (2.)  That  the  unbe- 
lieving husband  had  been  sanctified  by 
the  Christian  wife  (Whitby),  for  this 
would  not  be  true  in  all  cases ;  nor, 
(3.)  That  the  unbelieving  husband 
would  gradually  become  more  favoura- 
bly inclined  to  Christianity,  by  observ- 
ing its  effects  on  the  wife  (according  to 
Semler)  ;  for,  though  this  might  be  true, 
yet  the  apostle  was  speaking  of  some- 
thing then,  and  which  rendered  their 
children  at  that  time  holy  ;  nor,  (4. ) 
That  the  unbelieving  husband  might 
more  easily  be  sanctified,  or  become  a 
Christian,  by  being  connected  with  a 
Christian  wife  (according  to  Rosenmiil- 
ler  and  Schleusner),  because  he  is 
speaking  of  something  in  the  connex- 
ion which  made  the  children  holy  ;  and 
because  the  word  ayix£u  is  not  used 
in  this  sense  elsewhere.  But  it  is  a 
good  rule  of  interpretation,  that  the 
words  which  are  used  in  any  place  are 
to  be  limited  in  their  signification  by 
the  connexion  ;  and  all  that  we  are  re- 
quired to  understand  here  is,  that  the 
unbelieving  husband  was  sanctified  in 
regard  to  the  subject  under  discussion  ; 
that  is,  in  regard  to  the  question  whe- 
ther it  was  proper  for  them  to  live  toge- 
ther, or  whether  they  should  be  separated 
or  not.  And  the  sense  may  be,  « They 
are  by  the  marriage  tie  one  flesh.  They 
are  indissolubly  united  by  the  ordinance 
of  God.  As  they  are  one  by  his  ap 
pointment,  as  they  have  received  his 
sanction  to  the  marriage  union,  and  as 
one  of  them  is  holy,  so  the  other  is  to 
be  regarded  as  sanctified,  or  made  so 
holy  by  the  divine  sanction  to  the  union, 
that  it  is  proper  for  them  to  live  together 
in  the  marriage  relation.'  And  in  proof 
of  this,  Paul  says  if  it  were  not  so,  if  the 
connexion  was  to  be  regarded  a/  impurr 


\   D.  59.] 


CHAPTER  VII. 


and  the  unbelieving  wife  is  sanc- 
tified by  the  husband ;  else  were 


and  abominable,  then  their  children  were 
to  be  esteemed  as  illegitimate  and  un- 
clean. But  now  they  were  not  so 
regarded,  and  could  not  so  be ;  and 
Hence  it  followed  that  they  might  law- 
fully continue  together.  So  Calvin, 
Beza,  and  Dodd ridge  interpret  the  ex- 
pression. ^  Else  were  your  children 
unclean  (a.tu^gTu).  Impure;  the  op- 
posite of  what  is  meant  by  holy.  Here 
observe,  (1.)  That  this  is  a  reason  why 
*he  parents,  one  of  whom  was  a  Chris- 
tian and  the  other  not,  should  not  be 
separated ;  and,  (2.)  The  reason  is 
founded  on  the  fact,  that  if  they  were 
separated,  the  offspring  of  such  a  union 
must  be  regarded  as  illegitimate,  or  un- 
holy ;  and,  (3.)  It  must  be  improper  to 
separate  in  such  a  way,  and  for  such  a 
reason,  because  even  they  did  not  be- 
lieve, and  could  not  believe,  that  tb«ir 
children  were  defiled,  and  polluted,  ai/a 
subject  to  the  shame  and  disgrace  attend- 
ing illegitimate  children.  This  passage 
has  often  been  interpreted,  and  is  often 
adduced  to  prove  that  children  are 
"federally  holy,"  and  that  they  are  enti- 
tled to  the  privilege  of  baptism  on  the 
ground  of  the  faith  of  one  of  the  parents. 
But  against  this  interpretation  there  are 
insuperable  objections.  (1.)  The  phrase 
"  federally  holy"  is  unintelligible,  and 
conveys  no  idea  to  the  great  mass  of 
men.  It  occurs  nowhere  in  the  Scrip- 
tures, and  what  can  be  meant  by  it? 
(2.)  It  does  not  accord  with  the  scope 
and  design  of  the  argument.  There  is 
not  one  word  about  baptism  here;  not 
one  allusion  to  it ;  nor  does  the  argu- 
ment in  the  remotest  degree  bear  upon 
it.  The  question  was  not  whether 
children  should  be  baptized,  but  it  was 
whether  there  should  be  a  separation 
between  man  and  wife,  where  the  one 
was  a  Christian  and  the  other  not. 
Paul  states,  that  if  such  a  separation 
should  take  place,  it  would  imply  that 
the  marriage  was  improper;  and  of 
course  the  children  must  be  regarded 
a*  unclean.  But  how  would  the  sur> 
12 


your  children  unclean  ;  but  now 
0  are  they  holy. 

aMal.2.15,16. 


position  that  they  were  federally  holy, 
and  the  proj^er  subjects  of  baptism,  bear 
on  this  1  Would  it  not  be  equally  true 
that  it  was  proper  to  baptize  the  child- 
ren whether  the  parents  were  separated 
or  not!  Is  it  not  a  doctrine  among 
Pedobaptists  everywhere,  that  the  child- 
ren are  entitled  to  baptism  on  the  faith 
of  either  of  the  parents,  and  that  that 
doctrine  is  not  affected  by  the  question 
here  agitated  by  Paul?  Whether  it 
was  proper  for  them  to  live  together  or 
not,  was  it  not  equally  trae  that  the 
child  of  a  believing  pare/it  was  to  be 
baptized  ?  But,  (3.)  Tl.e  supposition 
that  this  means  that  the  children  would 
be  regarded  as  illegitimate  if  such  a 
separation  should  take  place,  is  one  that 
accords  with  the  whole  scope  and  design 
of  the  argument.  '  When  one  party  is 
a  Christian  and  the  other  not,  shall  there 
be  a  separation  ?'  This  was  the  ques- 
tion. '  No,'  says  Paul ;  '  if  there  be 
such  a  separation,  it  must  be  because 
the  marriage  is  improper,-  because  it 
would  be  wrong  to  live  together  in  such 
circumstances.'  What  would  follow 
from  this  ?  Why,  that  all  the  childreiv 
that  have  been  born  since  the  one  party 
became  a  Christian,  must  be  regarded 
as  having  been  born  while  a  connexion 
existed  that  was  improper,  and  unchris- 
tian, and  unlawful,  and  of  course  they 
must  be  regarded  as  illegitimate.  But, 
says  he,  you  do  not  believe  this  your- 
selves. It  follows,  therefore,  that  the 
connexion,  even  according  to  your  own 
views,  is  proper.  (4.)  This  accords 
with  the  meaning  of  the  word  unclean 
(uxa3-et£Ta).  It  properly  denotes  that 
which  is  impure,  defiled,  idolatrous, 
unclean  (a)  In  a  Levitical  sense.  Lev. 
v.  2.  (6)  In  a  moral  sense.  Acts  x.  28. 
2  Cor.  vi.  17.  Eph.  v.  5.  The  word 
will  appropriately  express  the  sense 
of  illegitimacy  ;  and  the  argument,  I 
think,  evidently  requires  this.  It  may 
be  summed  up  in  a  few  words.  '  Yoiu 
separation  would  be  a  proclamation  t« 
all  that  you  regard  the  marriage  as  in- 


1.  CORINTHIANS. 


15  But  if  the  unbelieving  de- 
part, let  him  depart.  A  brother 
or  a  sister  is  not  under  bondage 


/alid  and  improper.  From  this  it  would 
follow  that  the  offspring  of  such  a  mar- 
-iage  would  be  illegitimate.  But  you 
are  not  prepared  to  admit  this ;  you  do 
not  believe  it.  Your  children  you  es- 
teem to  be  legitimate,  and  they  are  so. 
The  marriage  tie,  therefore,  should  be 
regarded  as  binding,  and  separation 
unnecessary  and  improper.'  See,  how- 
ever, Dodd ridge  and  Bloomfield  for  a 
different  view  of  this  subject. — I  believe 
infant  baptism  to  be  proper  and  right, 
and  an  inestimable  privilege  to  parents 
and  to  children.  But  a  good  cause 
should  not  be  made  to  rest  on  feeble 
supports,  nor  on  forced  and  unnatural 
interpretations  of  the  Scriptures.  And 
such  I  regard  the  usual  interpretation 
placed  on  this  passage,  f  But  now 
are  they  holy.  Holy  in  the  same  sense 
as  the  unbelieving  husband  is  sanctified 
by  the  believing  wife ;  for  different 
forms  of  the  same  word  are  usual.  That 
is,  they  are  legitimate.  They  are  not 
to  be  branded  and  treated  as  bastards, 
as  they  would  be  by  your  separation. 
You  regard  them  as  having  been  born 
in  lawful  wedlock,  and  they  are  so ;  and 
they  should  be  treated  as  such  by  their 
parents,  and  not  be  exposed  to  shame 
and  disgrace  by  your  separation, 

15.  But  if  the  unbelieving  depart, 
If  they  choose  to  leave  you.  ^  Let  him 
depart,  You  cannot  prevent  it,  and 
you  are  to  submit  to  it  patiently,  and 
bear  it  as  a  Christian,  1  A  brother  or 
a  sister  is  not  under  bondage,  &c.  Many 
have  supposed  that  this  means  that 
they  would  be  at  liberty  to  marry  again 
when  the  unbelieving  wife  or  husband 
had  gone  away ;  as  Calvin,  Grotius, 
Roseritnliller,  &c.  But  this  is  contrary 
to  thf  strain  of  the  argument  of  the 
apostle.  The  sense  of  the  expression 
"is  not  bound,"  &c.  is,  that  if  they 
forcibly  depart,  the  one  that  is  left  is 
not  bound  by  the  marriage  tie  to  make 
provision  for  the  one  that  departed  ;  to 


in   such   cases 


[A.  D.  :9 
but  God  hath 


called  °  us  Ho  peace. 


16  For  what  knowest 

a  Rom.12.18;  14.19.  Heb.12.11.        '  *». 


thou, 


do  acts  that  might  be  prejudicial  to  re- 
ligion by  a  violent  effort  to  compel  the 
departing  husband  or  wife  to  live  with 
I  the  one  that  is  forsaken  ;  but  is  at  liber- 
j  ty  to  live  separate,  and  should  regard 
i  it  as  proper  so  to  do.  ^  God  hath 
|  called  us  to  peace.  Religion  is  peace- 
ful. It  would  prevent  contentions  and 
!  broils.  This  is  to  be  a  grand  prin- 
I  ciple.  If  it  cannot  be  obtained  by  liv- 
|  ing  together,  there  should  be  a  peaceful 
!  separation  ;  arid  where  such  a  separa- 
j  tion  has  taken  place,  the  one  which  has 
]  departed  should  be  suffered  to  remain 
separate  in  peace.  God  has  called  us 
I  to  live  in  peace  with  all  if  we  can. 
j  This  is  the  general  principle  of  religion 
on  which  we  are  always  to  act.  In 
our  relation  to  oui  partners  in  life,  as 
!  well  as  in  all  other  relations  and  cir- 
cumstances, this  is  to  guide  us.  Calvin 
i  supposes  that  this  declaration  pertains 
to  the  former  part  of  this  verse  ;  and 
that  Paul  means  to  say,  that  if  the  un- 
believing depart,  he  is  to  be  suffered  to 
do  so  peaceably  rather  than  to  have 
contention  and  strife,  for  God  has  called 
us  to  a  life  of  peace. 

16.  For  what  knowest  thou,  &c. 
The  apostle  here  assigns  a  reason  why 
the  believing  party  should  not  separate 
from  the  other  needlessly,  or  why  he 
j  should  not  desire  to  be  separated.  The 
I  reason  is,  the  possibility,  or  the  proba- 
!  bility,  that  the  unbelieving  party  might 
j  be  converted  by  the  example  and  en- 
treaties of  the  other.  ^  Whether  then, 
I  &c.  How  do  you  know  but  this  may 
j  be  done  ]  Is  there  not  a  possibility,  nay 
i  a  probability  of  it,  and  is  not  this  a 
I  sufficient  reason  for  continuing  to- 


|  gether  1 


husband.     Gain 


|  him  over  to  the  Christian  faith  ;  be 
j  the  means  of  his  conversion  and  sal- 
i  vation.  Comp.  Rom.  xi.  26.  —  We 
learn  from  this  verse,  (1.1  That  there 
is  a  possibility  that  an  unbelieving 
partner  in  life  may  be  converted  by  the 


A.  D.  59.] 


0  wife,  whether  thou  shalt  save 
"  thy  husband  ?  or  how  l  know- 


CHAPTER  VII. 


135 


a  lPei.3.1,2. 


what. 


est  thou,  O  man,  whether  thou 
shalt  save  thy  wife  ? 

17  But   as   God   Lath   distri- 


example  of  the  other.  (2.)  That  this 
should  be  an  object  of  intense  interest 
to  the  Christian  husband  or  wife, 
because  (a)  It  will  promote  the  happi- 
ness of  the  other ;  (6)  It  will  promote 
their  usefulness ;  (c)  It  will  be  the 
means  of  blessing  their  family,  for 
parents  should  be  united  on.  the  subject 
of  religion,  and  in  their  example  and 
influence  in  training  up  their  sons  and 
daughters ;  and  (d)  Because  the  salva- 
tion of  a  beloved  husband  or  wife 
should  be  an  object  of  intense  interest, 
(3.)  This  object  is  of  so  much  import- 
ance that  the  Christian  should  be  will- 
ing to  submit  to  much,  to  bear  much, 
and  to  bear  long,  in  order  that  it  may 
be  accomplished.  Paul  said  that  it 
was  desirable  even  to  live  with  a  hea- 
then partner  to  do  it ;  and  so  also  it  is 
desirable  to  bear  much,  very  much,  with 
even  an  unkind  and  fretful  temper,  with 
an  unfaithful  and  even  an  intemperate 
husband,  or  with  a  perverse  and  peevish 
wife,  if  there  is  a  prospect  that  they 
may  be  converted.  (4.)  This  same  di- 
rection is  elsewhere  given.  1  Pet.  iii. 
1,  2.  (5.)  It  is  often  done.  It  is  not 
hopeless.  Many  a  wife  has  thus  been 
the  means  of  saving  a  husband ;  many 
a  husband  has  been  the  means  of  the 
salvation  of  the  wife. — In  regard  to 
the  means  by  which  this  is  to  be  hoped 
for,  we  may  observe  that  it  is  not  by  a 
harsh,  fretful,  complaining  temper;  it 
is  to  be  by  kindness,  and  tenderness, 
and  love.  It  is  to  be  by  an  exemplifi- 
cation of  the  excellency  of  religion  by 
sxample  ,  by  patience  when  provoked, 
meekness  when  injured,  love  when 
despised,  forbearance  when  words  of 
harshness  and  irritation  are  used,  and 
by  showing  how  a  Christian  can  live, 
and  what  la  the  true  nature  of  religion  : 
oy  kind  and  affectionate  conversation 
when  alone,  when  the  heart  is  tender, 
when  calamities  visit  the  family,  and 
;vhen  the  thoughts  are  drawn  along 
oy  the  events  of  Providence  towards 


death.  Not  by  harshness  or  severity 
of  manner,  is  the  result  to  be  hoped  for, 
but  by  tender  entreaty,  and  mildness  of 
life,  and  by  prayer.  Pre-eminently  this  is 
to  be  used.  When  a  husband  will  not 
hear,  God  can  hear ;  when  he  is  angry, 
morose,  or  unkind,  God  is  gentle,  ten- 
der,  and  kind  ;  and  when  a  husband  or 
a  wife  turn  away  from  the  voice  of 
gentle  entreaty,  God's  ear  is  open,  and 
God  is  ready  to  hear  and  to  bless.  Le< 
one  thing  guide  the  life.  We  are 
never  to  cease  to  set  a  Christian 
example ;  never  to  cease  to  live  as  a 
Christian  should  live  ;  never  to  cease  to 
pray  fervently  to  the  God  of  grace, 
that  the  partner  of  our  lives  may  be 
brought  under  the  full  influence  of 
Christian  truth,  and  meet  us  in  the 
enjoyments  of  heaven. 

17.  But  as  God  hath  distributed, 
&c.  As  God  hath  divided  (S^M^/CTIV)  ; 
i.  e.  given,  imparted  to  any  one.  As 
God  has  given  grace  to  every  one.  The 
words  «  JU.H  denote  simply  but  in  the 
beginning  of  this  verse.  The  apostle 
here  introduces  a  new  subject;  or  an 
inquiry  varying  somewhat  from  that 
preceding,  though  of  the  same  gene- 
ral nature.  He  had  discussed  the 
question  whether  a  husband  and  wife 
ought  to  be  separated  on  accoffnt  of  a 
difference  in  religion.  He  now  says 
that  the  general  principle  there  stated 
ought  to  rule  everywhere ;  that  men 
who  become  Christians  ought  not  to 
seek  to  change  their  condition  or  calling 
in  life,  but  to  remain  in  that  situation 
in  which  they  were  when  they  became 
Christians,  and  show  the  excellence  of 
their  religion  ix  that  particular  calling 
The  object  of  Paul,  therefore,  is  to  pre- 
serve order,  industry,  faithfulness  in  the 
relations  of  life,  and  to  show  that 
Christianity  does  not  design  to  break 
up  the  relations  of  social  and  domestic 
intercourse.  This  discussion  continues 
to  ver.  24.  The  phrase  "  as  God  hath 
distributed"  refers  to  the  condition  in 


136 


I.  CORINTHIANS. 


buted  to  every  man,  as  *  the  Lord 
nath  called  every  one,  so  let  him 
walk.  And  b  so  ordain  I  in  all 
churches. 

18  Is  any  man  called  being 
circumcised  ?  let  him  not  become 
uncircumcised.  Is  any  called  in 

a  v.20,24.        b  c.4.17.  2Cor.ll.28. 


which  men  are  placed  in  life,  whether 
as  rich  or  poor,  in  a  state  of  freedom  or 
servitude,  of  learning  or  ignorance,  &c. 
And  it  implies  that  God  appoints  the 
lot  of  men,  and  orders  the  circum- 
stances of  their  condition  ;  that  religion 
is  not  designed  to  interfere  directly  with 
this ;  and  that  men  should  seek  to 
show  the  real  excellence  of  religion  in 
the  particular  sphere  in  which  they  may 
have  been  placed  by  divine  Providence 
before  they  became  converted.  ^  As 
the  Lord  hath  called  every  one.  That 
's,  in  the  condition  or  circumstances  in 
which  any  one  is  when  he  is  called  by 
the  Lord  to  be  a  Christian,  t  So  let 
him  walk.  In  that  sphere  of  life ;  in 
that  calling  (ver.  20)  ;  in  that  particular 
relation  in  which  he  was,  let  him  re- 
main, unless  he  can  consistently  change 
it  for  the  better,  and  THERE  let  him 
illustrate  the  true  beauty  and  excellence 
of  religion.  This  was  designed  to 
counteract  the  notion  that  the  fact  of 
embracing  a  new  religion  dissolved  the 
relations  of  life  which  existed  before. 
This  idea  probably  prevailed  extensive- 
ly among  the  Jews.  Paul's  object  is 
to  show  that  the  gospel,  instead  of  dis- 
solving those  relations,  only  strengthen- 
ed them,  and  enabled  those  who  were 
converted  the  better  to  discharge  the 
duties  which  grow  out  of  them.  «|[  And 
so  ordain  I,  &c.  This  is  no  peculiar 
rule  for  you  Corinthians.  It  is  the 
universal  rule  which  I  everywhere  in- 
culcated. It  is  not  improbable  that 
there  was  occasion  to  insist  every- 
where on  this  rule,  and  to  repress  dis- 
orders which  might  have  been  attempt- 
ed by  some  who  might  suppose  that 
Christianity  dissolved  the  former  ob- 
ligations of  life. 


[A.  D.  59 
let  him  not  be 


uncircumcision  1 
sircumcised. 

19  Circumcision  *  is  nothing, 
and  uncircumcision  is   nothing, 
but    the    keeping  •  of  the    com- 
mandments of  God. 

20  Let  ever     man  abide 


every  man 


n 


c  Acts  15.1,&c.  Gal.5.2,&c.      d  Gal.5.6;  6.15. 
cJno.15.14.  Uno.2.3.      /Prov.27.8. 


18.  Is  any  man  called?     Does  any 
one  become  a  Christian]  Note,  ch.  i.  26. 
1   Being  circumcised.    Being  a  native- 
born  Jew,  or  having  become  a  Jewish 
proselyte,  and  having  submitted  to  the 
initiatory  rite  of  the  Jewish   religion. 
^   Let  him  not  become  uncircumcised. 
This  could  not  be  literally  done.     But 
the  apostle  refers  here  to  certain  efforts 
which  were  made  to  remove  the  marks 
of  circumcision   which  were  often  at- 
tempted  by  those  who  were  ashamed 
of    having   been    circumcised.      The 
practice  is  often  alluded  to  by  Jewish 
writers,    and     is    described    by    them. 
Comp.  1  Mac.  i.  15.    It  is  not  docorous 
or  proper  here  to  show   how  this  was 
done.       The    process    is  described     in 
Cels.  de  Med.  7.  25.    See  Grotius  and 
Bloomfield.     1  Is  any  called  in  uncir- 
cumcision?     A  Gentile,  or  one    who 
had  not  been  circumcised.     ^   Let  him 
not  be  circumcised.      The  Jewish  rites 
are  not  binding,  and  are  not  to  be  en- 
joined on  those  who  have  been  convert- 
ed from  the  Gentiles.  See  Notes,  Rom. 
ii.  27—30. 

19.  Circumcision    is  nothing,  &c. 
It  is  of  no  consequence  in  itself.     It  is 
not  that  which  God  requires  now.   And 
the  mere  external    rite  can   be  of  nc 
consequence    one   way    or  the   other 
The   heart   is  all;    and   that  is  what 
God  demands.     See  Note,  Rom.  ii.  29. 
Tf   But  the  keeping  of  the  command- 
ments  of  God.     Is  something,  is  the 
main  thing,  is  eve-y  thing;  and   this 
can  be  done  whethe    a  man  is  circum- 
cised or  not. 

20.  Let  every  max  abide.     Let  him 
remain   or  continue.      t  In  tfa  fame 
calling.     The  same    occupation,   pro- 
fession, rank  of  life.     We  use  the  won' 


A.U.  59.] 


CHAPTER  VJ1. 


137 


the  same  calling  wherein  he  was 
called. 

21   Art   thou   called   being   a 

calling  in  the  same  sense  to  denote 
the  occupation  or  profession  of  a  man. 
Probably  the  original  idea  which  led 
men  to  designate  a  profession  as  a  call- 
ing was  the  belief  that  God  called 
every  man  to  the  profession  and  rank 
which  he  occupies ;  that  is,  that  it  is 
by  his  arrange ment,  or  providence,  that 
he  occupies  that  rank  rather  than  an- 
other. In  this  way  every  man  has  a 
call  to  the  profession  in  which  he  is 
engaged  as  really  as  ministers  of  the 
gospel ;  and  every  man  should  have  as 
clear  evidence  that  God  has  called  him 
to  the  sphere  of  life  in  which  he  moves 
as  ministers  of  the  gospel  should  have 
that  God  has  called  them  to  their  ap- 
propriate piofession.  This  declaration 
of  Paul,  that  every  one  is  to  remain  in 
the  same  occupation  or  rank  in  which 
lie  was  when  he  was  converted,  is  to 
be  taken  in  a  general  and  not  in  an 
unqualified  sense.  It  does  not  design 
to  teach  that  a  man  is  in  no  situation 
to  seek  a  change  in  his  profession  when 
he  becomes  pious.  But  it  is  intended 
to  show  that  religion  was  the  friend  of 
order ;  that  it  did  not  disregard  or  dis- 
arrange the  relations  of  social  life ;  that 
it  was  fitted  to  produce  contentment 
even  in  an  humble  walk,  and  to  prevent 
repinings  at  the  lot  of  those  who  were 
more  favoured  or  happy.  -  That  it  did 
not  design  to  prevent  all  change  is  ap- 
parent from  the  next  verse,  and  from 
the  nature  of  the  case.  Some  of  the 
circumstances  in  which  a  change  of 
condition,  or  of  calling,  may  be  proper 
when  a  man  is  converted,  are  the  fol- 
lowing. (1.)  When  a  man  is  a  slave, 
and  he  can  obtain  his  freedom,  ver.  21. 
(2.)  When  a  man  is  pursuing  a  wicked 
calling  or  course  of  life  when  he  was 
converted,  even  if  it  is  lucrative,  he 
should  abandon  it  as  speedily  as  possi- 
ble. Thus  if  a  man  is  engaged,  as 
John  Newton  was,  in  the  slave-trade, 
he  should  at  once  abandon  it.  If  he  is 
engaged  in  the  manufacture  or  sale 


servant  ?  care  *  not  for  it :  but  if 
thou  mayest  be  made  free,  use 
it  rather. 

alleb.13.5. 


of  ardent  spirits,  he  should  at  once  for- 
sake the  business,  even  at  great  person 
al  sacrifice,  and  engage  in  a  lawful  and 
honourable  employment.  See  Note, 
Acts  xix.  19.  No  considerations  can 
justify  a  continuance  in  a  course  of 
life  like  this  after  a  man  is  converted. 
No  consideration  can  make  a  business 
which  is  "evil,  and  only  evil,  and  that 
continually,"  proper  or  right.  (3.) 
Where  a  man  can  increase  his  useful- 
ness by  choosing  a  new  profession. 
Thus  the  usefulness  of  many  a  man  is 
greatly  promoted  by  his  leaving  an 
agricultural,  or  mechanical  employment ; 
or  by  his  leaving  the  bar,  or  the  mer- 
cantile profession,  and  becoming  a 
minister  of  the  gospel.  In  such  situa- 
tions, religion  not  only  permits  a  man 
to  change  his  profession,  but  it  demands 
it ;  nor  will  God  smile  upon  him,  or 
bless  him,  unless  the  change  is  made. 
An  opportunity  to  become  more  useful 
imposes  an  obligation  to  change  the 
course  of  life.  And  no  man  is  per- 
mitted to  waste  his  life  and  talents  in  a 
mere  scheme  of  money -making,  or  in 
self-indulgence,  when  by  changing  his 
calling  he  can  do  more  for  the  salvation 
of  the  world. 

21.  Being  a  servant  (JoiJxcf).  A 
slave.  Slaves  abounded  in  Greece,  and 
in  every  part  of  the  heathen  world. 
Athens,  e.  g.,  had,  in  her  best  days, 
twenty  thousand  freemen,  and  four 
hundred  thousand  slaves.  See  the 
condition  of  the  heathen  world  on  thi* 
subject  illustrated  at  length,  and  in  a 
very  learned  manner,  by  Rev.  B.  B. 
Edwards,  in  the  Bib.  Repository  for 
Oct.  1835,  pp.  411 — 436.  It  was  a 
very  important  subject  to  inquire  what 
ought  to  be  done  in  such  instances. 
Many  slaves  who  had  been  converted 
might  argue  that  the  institution  of 
slavery  was  contrary  to  the  rights  of 
man  ;  that  it  destroyed  their  equality 
with  other  men  ;  that  it  w^s  cruel,  and 
oppressive,  and .  unjust  in  the  highest 


138 


I.  CORINTHIANS. 


[A.  D.  59 


degree ;  and  that  therefore  they  ought 
not  to  submit  to  it,  but  that  they  should 
burst  their  bonds,  and  assert  their  rights 
as  freemen.  In  order  to  prevent  rest- 
lessness, uneasiness,  and  insubordina- 
tion ;  in  order  to  preserve  the  peace  of 
society,  and  to  prevent  religion  from 
being  regarded  as  disorganizing  and  dis- 
orderly, Paul  here  states  the  principle  on 
which  the  slave  was  to  act.  And  by  re- 
ferring to  this  case,  which  was  the  strong- 
est which  could  occur,  he  designed  doubt- 
less to  inculcate  the  duty  of  order,  and 
contentment  in  general  in  all  the  other 
relations  in  which  men  might  be  when 
they  were  converted.  ^  Care  not  for  it. 
Let  it  not  be  a  subject  of  deep  anxiety 
and  distress  ;  do  not  deem  it  to  be  dis- 
graceful ;  let  it  not  affect  your  spirits  ; 
but  be  content  in  the  lot  of  life  where 
God  has  placed  you.  If  you  can  in  a 
\ roper  way  obtain  your  freedom,  do  it ; 
if  not,  let  it  not  be  a  subject  of  painful 
reflection.  In  the  sphere  of  life  where 
God  by  his  providence  has  placed,  you, 
strive  to  evince  the  Christian  spirit, 
and  show  that  you  are  able  to  bear  the 
sorrows  and  endure  the  toils  of  your 
humble  lot  with  submission  to  the  will 
of  God,  and  so  as  to  advance  in  that 
relation  the  interest  of  the  true  religion. 
In  that  calling  do  your  duty,  and 
evince  always  the  spirit  of  a  Christian. 
This  duty  is  often  enjoined  on  those 
who  were  servants,  or  slaves.  Eph. 
vi.  5.  Col.  iii.  22.  1  Tim.  vi.  1.  Tit. 
ii.  9.  1  Pet.  ii.  18.  This  duty  of  the 
slave,  however,  does  not  make  the  op- 
pression of  the  master  right  or  just,  any 
more  than  the  duty  of  one  who  is  per- 
secuted or  reviled  to  be  patient  and  meek 
makes  the  conduct  of  the  persecutor  or 
reviler  just  or  right ;  nor  does  it  prove 
that  the  master  has  a  right  to  hold  the 
slave  as  property,  which  can  never  be 
right  in  the  sight  of  God  ;  but  it  requires 
simply  that  the  slave  should  evince, 
even  in  the  midst  of  degradation  and 
injury,  the  spirit  of  a  Christian,  just  as 
it  is  required  of  a  man  who  is  injured 
in  any  way,  to  hear  it  as  becomes  a 
follower  of  the  Lord  Jesus.  Nor  does 
this  passage  prove  that  a  slave  ought 
not  to  desire  freedom-  il  it  can  be  ob- 


*ained,  for  this  is  supposed  in  the  sub- 
sequent clause.  Every  human  being 
has  a  right  to  desire  to  be  freo,  and  to 
seek  liberty.  But  it  should  be  done  m 
accordance  with  the  rules  of  the  gospel ; 
so  as  not  to  dishonour  the  religion  of 
Christ,  and  so  as  not  to  injure  the  true 
happiness  of  others,  or  overturn  the 
foundations  of  society.  ^  But  if  thou 
mayest  be  free.  If  thou  canst  (Jwx.a-ue'), 
if  it  is  in  your  power  to  become  free. 
That  is,  if  your  master  or  the  laws  set 
you  free ;  or  if  you  can  purchase  your 
freedom  ;  or  if  the  laws  can  be  changed 
in  a  regular  manner.  If  freedom  can 
be  obtained  in  any  manner  that  is  not 
sinful.  In  many  cases  a  Christian 
master  might  set  his  slaves  free ;  in 
others,  perhaps,  the  laws  might  do  it ;  in 
some,  perhaps,  the  freedom  of  the  slave 
might  be  purchased  by  a  Christian 
friend.  In  all  these  instances  it  would 
be  proper  to  embrace  the  opportunity 
of  becoming  free.  The  apostle  does 
not  speak  of  insurrection,  and  the 
whole  scope  of  the  passage  is  against 
an  attempt  on  their  part  to  obtain  free- 
dom by  force  and  violence.  He  mani- 
festly teaches  them  to  remain  in  theii 
condition,  to  bear  it  patiently  and  sub- 
missively, and  in  that  relation  to  bear 
their  hard  lot  with  a  Christian  spirit, 
uftless  their  freedom  could  be  obtained 
without  violence  and  bloodshed.  And 
the  same  duty  is  still  binding.  Evil  as 
slavery  is,  and  always  evil,  and  only 
evil,  yet  the  Christian  religion  requires 
patience,  gentleness,  forbearance ;  not 
violence,  war,  insurrection,  and  blood- 
shed. Christianity  would  teach  mas- 
ters to  be  kind,  tender,  and  gentle ;  to 
liberate  their  slaves,  and  to  change  the 
laws  so  that  it  may  be  done  ;  to  be  just 
towards  those  whom  they  have  held  in 
bondage.  It  would  not  teach  the  slave 
to  rise  on  his  master,  and  imbrue  his 
hands  in  his  blood  ;  to  break  up  the 
relations  of  society  by  violence  ;  or  to 
dishonour  his  religion  by  the  indulgence 
of  the  feelings  of  revenge  and  by  mui 
der.  f  Use  it  rather.  Avail  yourselves 
of  the  piivilege  if  you  can,  and  be  a 
freeman.  There  are  disadvantages 
attending  the  condition  of  a  slave,  and 


/LD.  59.] 

22  For  lie  that  is  called  in 
the  Lord,  being  a  servant,  is0 
the  Lord's  *  freeman  ;  likewise 

a  Jno.8  36.  Rom.6. 18,22.        *  made  free. 


CHAPTER  VII. 


139 


also  he  that  is  called,  being  free, 
is  b  Christ's  servant. 

23  Ye    are   bought  e  with    a 

b  Ps.116.16.  lPet.2.16.       c  c.6.20.  li'et.l. 18,19. 


if  you  can  escape  from  them  in  a 
propct  manner,  it  is  your  privilege  and 
your  d  uty  to  do  it. 

22.  For  he  that  is  called  in  the  Lord. 
He  that  is  called  by  the  Lord  ;  he  that 
becomes  a  Christian.  ^  Being  a  ser- 
vant. A  slave  when  he  is  converted. 
t  Is  the  Lord's  freeman.  Marg.  Made 
free  (.jmsJd-tgoc).  Is  manumitted, 
made  free,  endowed  with  liberty  by  the 
Lord.  This  is  designed  evidently  to 
comfort  the  heart  of  the  slave,  and  to 
make  him  contented  with  his  condition ; 
and  it  is  a  most  delicate,  happy,  and 
tender  argument.  The  sense  is  this. 
•  You  are  blessed  with  freedom  from  the 
bondage  of  sin  by  the  Lord.  You  were 
formerly  a  slave  to  sin,  but  now  you  are 
liberated.  That  bondage  was  far  more 
grievous  and  far  more  to  be  lamented 
than  the  bondage  of  the  body.  But 
from  that  long,  grievous,  and  oppressive 
servitude  you  are  now  free.  Your  con- 
dition, even  though  you  are  a  slave,  is 
far  better  than  it  was  before  ;  nay,  you 
are  now  the  true  freeman,  the  freeman 
of  the  Lord.  Your  spirit  is  free ;  while 
those  who  are  not  slaves,  and  perhaps 
your  own  masters,  are  even  now  under 
a  more  severe  and  odious  bondage  than 
yours.  You  should  rejoice,  therefore, 
in  deliverance  from  the  greater  evil,  and 
be  glad  that  in  the  eye  of  God  you  are 
regarded  as  his  freedman,  and  endowed 
by  him  with  more  valuable  freedom  than 
it  would  be  to  be  delivered  from  the 
bondage  under  which  you  are  now 
placed.  Freedom  from  sin  is  the  high- 
est blessing  that  can  be  conferred  on 
men  ;  and  if  that  is  yours,  you  should 
little  regard  your  external  circumstances 
in  this  life.  You  will  soon  be  admitted 
to  the  eternal  liberty  of  the  saints  in 
glory,  and  will  forget  all  your  toils  and 
privations  in  this  world.'  ^  Is  Christ's 
servant.  Is  the  slave  (/o-Mo'f)  of  Christ; 
is  bound  to  obey  law,  and  to  submit 
himself,  as  you  are,  to  the  authority  of 


another.  This  too  is  designed  to  pro- 
mote contentment  with  his  lot,  by  the 
consideration  that  all  are  bound  to  obey 
law  ;  that  there  is  no  such  thing  as  ab- 
solute independence;  and  that,  since 
law  is  to  be  obeyed,  it  is  not  degradation 
and  ignominy  to  submit  to  those  which 
God  has  imposed  on  us  by  his  provi- 
dence in  an  humble  sphere  of  life. 
Whether  a  freeman  or  a  slave,  we  are 
bound  to  yield  obedience  to  law,  and 
everywhere  must  obey  the  laws  of  God. 
It  is  not,  therefore,  degradation  to  sub- 
mit to  his  laws  in  a  state  of  servitude, 
though  these  laws  come  to  us  through 
I  an  earthly  master.  In  this  respect, 
I  the  slave  and  the  freeman  are  on  a 
level,  as  both  are  required  to  submit 
to  the  laws  of  Christ;  and,  even  if 
freedom  could  be  obtained,  there  is  no 
such  thing  as  absolute  independence. 
I  This  is  a  very  beautiful,  delicate,  and 
happy  argument ;  and  perhaps  no  con- 
sideration  could  be  urged  that  would  be 
more  adapted  to  produce  contentment. 
23.  Ye  are  bought  with  a  price. 
\  Though  you  are  slaves  to  men,  yet  you 
i  have  been  purchased  for  God  by  the 
blood  of  his  Son.  Note,  ch.  vi.  20 
You  are,  therefore,  in  his  sight  of  ines- 
timable worth,  and  are  bound  to  be  his. 
^  Be  not  ye  the  servants  of  men.  That 
is,  'Do  not  regard  yourselves  as  the 
slaves  OF  MEW.  Even  in  your  humble 
relation  of  life,  even  as  servants  under 
the  laws  of  the  land,  regard  yourselves 
as  the  servants  of  God,  as  obeying  and 
serving  him  even  in  this  relation,  since 
all  those  who  are  bought  with  a  price — 
all  Christians,  whether  bond  or  free — 
are  in  fact  the  servants  (slaves,  C^I/AS/) 
of  God.  ver.  22.  In  this  relation, 
therefore,  esteem  yourselves  as  the  ser 
vants  of  God,  as  bound  by  his  laws,  as 
subject  to  him,  and  as  really  serving  him, 
while  you  yield  all  proper  obedience  to 
your  master.'  RosenmUIler,  Grotius, 
and  some  others,  however,  think  that 


140 


I.  CORINTHIANS. 


[A.  D.  59 


price  ;  be  not  ye  the  servants  of 


men. 


24  Brethren,  let  a  every  man, 
wherein  he  is  called,  therein 
abide  with  God. 

a  ver.  17,20. 


this  refers  to  Christians  in  general ;  and 
that  the  apostle  means  to  caution  them 
against  subjecting  themselves  to  need- 
less rites  and  customs  which  the  faJse 
teachers  would  impose  on  them.  Others 
have  supposed  (as  Doddridge)  that  it 
means  that  they  should  not  sell  them- 
selves into  slavery ;  but  assuredly  a 
caution  of  this  kind  was  not  needful. 
The  view  given  above  I  regard  as  the 
interpretation  demanded  by  the  connex- 
ion. And  in  this  view  it  would  promote 
contentment,  and  would  even  prevent 
their  taking  any  improper  measures  to 
disturb  the  relations  of  social  life,  by  the 
high  and  solemn  consideration  that  even 
in  that  relation  they  were,  in  common 
with  all  Christians,  the  true  and  real 
servants  of  God.  They  belonged  to 
God,  and  they  should  serve  hint.  In 
all  things  which  their  masters  command- 
ed, that  were  in  accordance  with  the 
will  of  God,  and  that  could  be  done 
with  a  quiet  conscience,  they  were  to 
regard  themselves  as  serving  God :  if  at 
any  time  they  were  commanded  to  do 
that  which  God  had  forbidden,  they 
were  to  remember  that  they  were  the 
servants  OF  GOD,  and  that  he  was  to  be 
obeyed  rather  than  man. 

24.  Brethren,  &c.    See  Note,  v.  20. 

25.  Now  concerning  virgins.     This 
commences  the  third  subject  on  which 
the  opinion  of  Paul  seems  to  have  been 
asked  by  the  church  at  Corinth — whe- 
ther it  was  proper  that  those  who  had 
unmarried  daughters,  or  wards,  should 
give   them    in   marriage.     The  reason 
why  this  question  was  proposed  may 
have  oeen,  that  many  in  the  church  at 
Corinth  were  the  advocates  of  celibacy, 
and  Cms,  perhaps,  on  two  grounds.    (1.) 
Some  may  have  supposed  that  in  the  ex- 
isting state  of  things — the  persecutions 
and  trials  to  which  Christians  were  ex- 
posed— it  would  be  advisable  that  a  man 


25  Now  concerning  virgins 
have  no  commandment b  of  th< 
Lord ;  yet  I  give  my  judgment 
as  one  that  hath  obtained  mercj 
of  the  Lord  to  be  faithful. e 

b  vcr.6,10,40.        c  lTim.1.12. 


who  had  unmarried  daughters,  or  ward* 
should  keep  them  from  the  additions 
cares  and  triale  to  which  they  would  b« 
exposed  with  a  family ;  and,  (2.)  Some 
may  have  already  been  the  advocate:, 
for  celibacy,  and  have  maintained  thai 
that  state  was  more  favourable  to  piety, 
and  was  altogether  to  be  preferred.  It 
is  known  that  that  opinion  had  an  early 
prevalence,  and  gave  rise  to  the  esta- 
blishment of  nunneries  in  the  papal 
church  ;  an  opinion  that  has  everywhere 
been  attended  with  licentiousness  and 
corruption.  It  is  not  improbable  that 
there  may  have  been  advocates  for  this 
opinion  even  in  the  church  of  Corinth  ; 
and  it  was  well,  therefore,  that  the  au- 
thority of  an  apostle  should  be  employed 
to  sanction  and  to  honour  the  marriage 
union.  ^  I  have  no  commandment,  &e, 
No  positive,  express  revelation.  See 
Notes  on  ver.  6.  10.  1  Yet  I  give  my 
judgment.  I  give  my  opinion,  or  ad- 
vice. See  Note,  ver.  6.  1  As  one  that 
hath  obtained  mercy  of  the  Lord.  As 
a  Christian  ;  one  who  has  been  par- 
doned, whose  mind  has  been  enlight- 
ened, and  who  has  been  endued  with 
the  grace  of  God.  t  To  be  faithful. 
Faithful  to  my  God.  As  one  who 
would  not  give  advice  for  any  selfish, 
or  mercenary,  or  worldly  consideration  ; 
as  one  known  to  act  from  a  desire  to 
honour  God,  and  to  seek  the  best  inte- 
rests of  the  church,  even  though  there 
is  no  explicit  command.  The  advice 
of  such  a  man — a  devoted,  faithful,  self- 
denying,  experienced  Christian — is  en- 
titled to  respectful  deference,  even  where 
there  is  no  claim  to  inspiration.  Reli- 
gion qualifies  to  give  advice ;  and  the 
advice  of  a  man  who  has  no  selfish  ends 
to  gratify,  and  who  is  known  to  seek 
supremely  the  glory  of  God,  should  not 
be  disregarded  or  slighted.  Paul  had  a 
special  claim  to  give  this  advicx.  because 


D.  59.] 


CHAPTER  VII. 


141 


26  I  suppose    therefore   that 
this  is  good  for  the  present *  dis- 
tress ;  /  say,  that  °  it  is  good  for 
a  man  so  to  be. 

27  Art    thou    bound   unto    a 
wife  ?    seek   not   to   be   loosed. 

»  or,  necessity.          a  ver.1,8. 


ho  was  the  founder  of  the  church  at 
Corinth. 

26.  /  suppose.     I  think  ;  I  give  the 
following  advice.     ^    For  the  present 
distress.     In  the  present  state  of  trial. 
The  word  distress  (^.vaj.xMx,  necessity} 
denotes  calamity,  persecution,  trial,  &c. 
See  Luke  xxi.  23.    The  word  rendered 
present  (iyw-rw^v)  denotes  that  which 
urges  on,  or  that  which  at  that  time 
presses  on,  or  afflicts.     Here  it  is  im- 
plied, (1.)  That  at  that  time  they  were 
subject  to  trials  so  severe  as  to  render 
the  advice  which  he  was  about  to  give 
proper ;  and,  (2.)  That  he  by  no  means 
meant  that  this  should  be  a  permanent 
arrangement  in   the   church,  and   of 
course  it  cannot  be  urged  as  an  argu- 
ment for  the  monastic  system.     What 
the  urgent  distress  of  this  time  was,  is 
not  certainly  known.    If  the  epistle  was 
written  about  A.  D.  59  (see  the  Intro- 
duction), it  was  in  the  time  of  Nero  ; 
and  probably  he  had  already  begun  to 
oppress  and  persecute  Christians.     At 
all  events,  it  is  evident  that  the  Chris- 
tians at  Corinth  were  subject  to  some 
trials  which  rendered  the  cares  of  the 
marriage  life  undesirable,     t  It  is  good 
for  a  man  so  to  be.     The   emphasis 
here  is  on  the  word  so  (oWa»?)  ;  that  is, 
it  is  best  for  a  man  to  conduct  in  the 
following  manner;  the  word  so  refer- 
ring to  the  advice  which  follows.     '  I 
advise  that  he  conduct  in  the  following 
manner,  to  wit.'     Most  commentators 
suppose  that  it  means  as  he  is  •  i.  e. 
unmarried;  but  the  interpretation  pro- 
posed above  best  suits  the  connexion. 
The  advice   given  is  in  the  following 
verses. 

27.  Art  thou  bound  unto  a  wife? 
Art  thou  already  married  1     Marriage  is 
often  thus  represented  as  a  tie,  a  bond, 
&,c.     See  Note.  Rom.  vii.  2.     J   Seek 


Art  thou   loosed  from   a  wife! 
seek  not  a  wife 

28  But  and  if  thou  marry, 
thou  *  hast  not  sinned  ;  and  if  a 
virgin  marry,  she  hath  not  sin- 
ned. Nevertheless  such  shall 

b  Heb.13.4. 


not  to  be  loosed.  Seek  not  a  dissolution 
(A.I/V/V)  of  the  connexion,  either  by  di- 
vorce or  by  a  separation  from  each 
other.  See  Notes  on  ver.  10 — 17. 
Tf  Art  thou  loosed  from  a  wife  ?  Art 
thou  unmarried  1  It  should  have  been 
rendered  free  from  a  wife;  or  art  thou 
single  1  It  does  not  imply  of  necessity 
that  the  person  had  been  married,  though 
it  may  have  that  meaning,  and  signify 
those  who  had  been  separated  from  a 
wife  by  her  death.  There  is  no  neces- 
sity of  supposing  that  Paul  refers  to 
persons  who  had  divorced  their  wives. 
So  Grotius,  Schleusner,  Doddridge,  &c. 
28.  Thou  hast  not  sinned.  There  is 
no  express  command  of  God  on  this 
subject.  The  counsel  which  I  give  is 
mere  advice,  and  it  may  be  observed  or 
not  as  you  shall  judge  best.  Marriage 
is  honourable  and  lawful ;  and  though 
there  may  be  circumstances  where  it  la 
advisable  not  to  enter  into  this  relation, 
yet  there  is  no  law  which  prohibits  it 
The  same  advice  would  be  proper  now, 
if  it  were  a  time  of  persecution ;  or  if 
a  man  is  poor,  and  cannot  support  a 
family  ;  or  if  he  has  already  a  depend- 
ent mother  and  sisters  to  be  supported 
by  him,  it  would  be  well  to  follow  the 
advice  of  Paul.  So  also  when  the  cares 
of  a  family  would  take  up  a  man's  time 
and  efforts  ;  when  but  for  this  he  might 
give  himself  to  a  missionary  life,  the 
voice  of  wisdom  may  be  in  accordance 
with  that  of  Paul ;  that  a  man  may  be 
free  from  these  cares,  and  may  give 
himself  with  more  undivided  interest 
and  more  successful  toil  to  the  salva- 
tion of  man.  ^  Such  shall  have 
trouble  in  the  flesh.  They  shall  have 
anxiety,  care,  solicitude,  trials.  Days 
of  persecution  are  coming  on,  and  you 
may  be  led  to  the  stake,  and  in  those 
fiery  trials,  your  families  mav  be  torn 


142 


I.  CORINTHIANS. 


nave  trouble  in  the  flesh :  but  I 


spare  you. 
29  But  this 


I  say,  brethren, 


[A.  D   59 

the  time  a  is  short :  it  reniaineth 
that  both  they  that  have  wives 
be  as  though  they  had  none  ; 

a  lPet.4.7.  2Pet.3.8,9. 


asunder,  and  a  part  be  put  to  death. 
Or  you  may  be  poor,  and  oppressed, 
and  driven  from  your  homes,  and  made 
wanderers  and  exiles,  for  the  sake  of 
your  religion.  ^  But  I  spare  you.  I 
will  not  dwell  on  the  melancholy 
theme.  I  will  not  pain  your  hearts  by 
describing  the  woes  that  shall  ensue.  I 
will  not  do  any  thing  to  deter  you 
from  acting  as  you  deem  right.  If  you 
choose  to  marry,  it  is  lawful ;  and  I 
will  not  imbitter  your  joys  and  harrow 
up  your  feelings  by  the  description  of 
your  future  difficulties  and  trials.  The 
word  flesh  here  denotes  outward  cir- 
cumstances in  contradistinction  from 
the  mind.  They  might  have  peace  of 
mind,  for  religion  would  furnish  that ; 
but  they  would  be  exposed  to  poverty, 
persecution,  and  calamity. 

29.  But  this  I  say.  Whether  you 
are  married  or  not,  or  in  whatever  con- 
dition of  life  you  may  be,  I  would 
remind  you  that  life  hastens  to  a  close, 
and  that  its  grand  business  is  to  be 
prepared  to  die.  It  matters  little  in 
what  condition  or  rank  of  life  we  are, 
if  we  are  ready  to  depart  to  another 
and  a  better  world.  ^  The  time  is  short. 
The  time  is  contracted,  drawn  into  a 
narrow  space  (ruvirrs&fjiivx).  The 
word  which  is  here  used  is  commonly 
applied  to  the  act  of  furling  a  sail,  L  e. 
reducing  it  into  a  narrow  compass ; 
and  is  then  applied  to  any  thing  that  is 
reduced  within  narrow  limits.  Perhaps 
there  was  a  reference  here  to  the  fact 
that  the  time  was  contracted,  or  made 
short,  by  their  impending  persecutions 
and  trials.  But  it  is  always  equally 
true  that  time  is  short.  It  will  soon 
gli&i  away,  and  come  to  a  close.  The 
idea  of  the  apostle  here  is,  that  the  plans 
of  life  should  all  be  formed  in  view 
of  this  truth,  THAT  TIME  is  SHOUT. 
No  plan  should  be  adopted  which 
does  not  contemplate  this  ;  no  engage- 
ment of  life  made  when  it  will  not  be 


appropriate  to  think  of  it ;  no  connex- 
ion, entered  into  when  the  thought 
"  time  is  short,"  v/ould  be  an  unwel- 
come intruder.  See  1  Pet.  iv.  7.  2  Pet. 
iii.  8.  9.  ^  It  rtmaineih  (TO  xcrrdv) 
The  remainder  is  ;  or  this  is  a  conse- 
quence from  this  consideration  of  the 
shortness  of  time.  *J  Both  they  that 
have  wives,  &c.  This  does  not  mean 
that  they  are  to  treat  them  with  un- 
kindness  or  neglect,  or  fail  in  the  duties 
of  love  and  fidelity.  It  is  to  be  taken 
in  a  general  sense,  that  they  were  to 
live  above  the  world  ;  that  they  were 
not  to  be  unduly  attached  to  them 
that  they  were  to  be  ready  to  part  with 
them ;  and  that  they  should  not  suffei 
attachment  to  them  to  interfere  with 
any  duty  which  they  owed  to  God 
They  were  in  a  world  of  trial ;  and 
they  were  exposed  to  persecution  ;  and 
as  Christians  they  were  bound  to  live 
entirely  to  God,  and  they  ought  not, 
therefore,  to  allow  attachment  to  earth- 
ly friends  to  alienate  their  affections 
from  God,  or  to  interfere  with  their 
Christian  duty.  In  one  word,  they 
ought  to  be  just  as  faithful  to  God, 
and  just  cw  pious,  in  every  respect,  as 
if  they  had  no  wife  and  no  earthly 
friend.  Such  a  consecration  to  God 
is  difficult,  but  not  impossible.  Our 
earthly  attachments  and  cares  draw 
away  our  affections  from  God,  but  they 
need  not  do  it.  Instead  of  being  the 
occasion  of  alienating  our  affections 
from  God,  they  should  be,  and  they 
might  be,  the  means  of  binding  us 
more  firmly  and  entirely  to  him  and  to 
his  cause.  But  alas,  how  many  pro- 
fessing Christians  live  for  their  wives 
and  children  only,  and  not  for  God 
in  these  relations !  how  many  suffer 
these  earthly  objects  of  attachment  to 
alienate  their  minds  from  God>  rathei 
than  make  them  the  occasion  of  uniting 
them  more  tenderly  to  him  and  hit 


A.D.59.] 


CHAPTER  VII. 


143 


30  And  they  that  weep,  as 
though  they  wept  not ;  and  they 
that  rejoice,  as  though  they  re- 


joiced not ;  and  tney  thut  buy 
as  though  they  possessed  not ; 
31  And    they   that    use   this 


30.  And  they  that  weep.  They 
who  are  afflicted.  ^  As  though  they 
wept  not.  Restraining  and  moderat- 
ing their  grief  by  the  hope  of  the  life  to 
come.  The  general  idea  in  all  these 
expressions  is,  that  in  whatever  situa- 
tion Christians  are,  they  i-hould  be  dead 
to  the  world,  and  not  improperly  affect- 
ed by  passing  events.  It  is  impossible 
for  human  nature  not  to  feel  when  per- 
secuted, maligned,  slandered,  or  when 
near  earthly  friends  are  taken  away. 
But  religion  will  calm  the  troubled 
spirit :  pour  oil  on  the  agitated  waves ; 
light  up  a  smile  in  the  midst  of  tears  ; 
cause  the  beams  of  a  calm  and  lovely 
morning  to  rise  on  the  anxious  heart. ; 
silence  the  commotions  of  the  agitated 
soul,  and  produce  joy  even  in  the 
midst  of  sorrow.  Religion  will  keep 
us  from  immoderate  grief,  and  sustain 
the  soul  even  when  in  distress  nature 
forces  us  to  shed  the  tear  of  mourning. 
Christ  sweat  great  drops  of  blood,  and 
Christians  often  weep;  but  the  heart 
may  be  calm,  peaceful,  elevated,  confi- 
dent in  God  in  the  darkest  night  and  the 
severest  tempest  of  calamity.  ^  And 
they  that  rejoice.  They  that  are  hap- 
py ;  they  that  are  prospered  ;  that  have 
beloved  families  around  them  ;  that  are 
blessed  with  success,  with  honour, 
with  esteem,  with  health.  They  that 
have  occasion  of  rejoicing  and  grati- 
tude. J  As  though  they  rejoiced  not. 
Not  rejoicing  with  excessive  or  im- 
moderate joy.  Not  with  riot  or  unholy 
mirth.  Not  satisfied  with  these  things; 
though  they  may  rejoice  in  them.  Not 
forgetting  that  they  must  soon  be  left ; 
but  keeping  the  mind  in  a  calm,  serious, 
settled,  thoughtful  state,  in  view  of  the 
fact  that  all.  these  things  must  soon 
come  to  an  end.  O  how  would  this 
thought  silence  the  voice  of  unseemly 
mirth !  How  would  it  produce  calm- 
ness, serenity,  heavenly  joy,  where  is 
now  fften  unhallowed  riot;  and  true 
peace,  vhere  new  there  is  only  forced 


and  boisterous  revelry  !  f  As  though 
they  possessed  not.  It  is  right  to  buy 
and  to  obtain  property.  But  it  should 
be  held  with  the  conviction  that  it  is 
by  an  uncertain  tenure,  and  must  soon 
be  left.  Men  may  give  a  deed  that 
shall  secure  from  their  fellow  men , 
but  no  man  can  give  a  title  that  shall 
not  be  taken  away  by  death.  Our 
lands  and  houses,  our  stocks  and 
bonds  and  mortgages,  our  goods  and 
chattels,  shall  soon  pass  into  other 
hands.  Other  men  will  plough  our 
fields,  reap  our  harvests,  work  in  out 
shops,  stand  at  our  counters,  sit  down 
at  our  firesides,  eat  on  our  tables,  lie 
upon  our  beds.  Others  will  occupy 
our  places  in  society,  have  our  offices, 
sit  in  our  seats  in  the  sanctuary 
Others  will  take  possession  of  our  gold, 
and  appropriate  it  to  their  own  use ; 
and  we  shall  have  no  more  interest 
in  it,  and  no  more  control  over  it, 
than  our  neighbour  has  now,  and  no 
power  to  eject  the  man  that  has  taken 
possession  of  our  houses  and  our  lands. 
Secure  therefore  as  our  titles  are,  safe 
as  are  our  investments,  yet  how  soon 
shall  we  lose  all  interest  in  them  by 
death  ;  and  how  ought  this  consideration 
to  induce  us  to  live  above  the  world,  and 
to  secure  a  treasure  in  that  world  where 
no  thief  approaches,  and  no  moth  cor- 
rupts. 

31.  And  they  that  use  this  world. 
That  make  a  necessary  and  proper 
use  of  it  to  furnish  raiment,  food, 
clothing,  medicine,  protection,  &c.  It 
is  right  so  to  use  the  world,  for  it 
was  made  for  these  purposes.  The 
word  using  here  refers  to  the  lawful 
use  (  it(^//wc/).  f  As  not  abusing 
it  (x.-j.T*%^jutvit}.  The  preposition 
HIT*,  in  composition  here  has  th.6 
sense  of  too  much,  too  freely,  and  is 
taken  not  merely  in  an  inte.'isive  sense, 
but  to  denote  evil,  the  abuse  of  the 
world.  It  means  that  we  are  not  to 
use  it  to  excess  ;  we  are  not  to  make  it 


144 


I.  CORINTHIANS. 


[A.  I).  59. 


world,  as  not  abusing  it:  for  the 
of  this  world  passeth 


fashion 
away. 


have 


32  But    I    would 
without  carefulness.     He  that  is 


you 


a  Ps.  39.6.  James 4.14.  lPet.4.7.  Uno.2.17. 


a  mere  matter  of  indulgences,  or  to 
make  that  the  main  object  and  purpose 
of  our  living.  We  are  not  to  give  our 
appetites  to  indulgence  ;  our  bodies  to 
riot;  our  days  and  nights  to  feasting 
and  revelry,  f  For  the  fashion  of 
Ihis  world  (TO  <?%>{*•*•}  The  form,  the 
appearance.  In  1  John  ii.  17,  it  is 
said  that  "  the  world  passeth  away  and 
the  lust  thereof."  The  word  "  fashion" 
here  is  probably  taken  from  the  shift- 
ing scenes  of  the  drama;  where,  when 
the  scene  changes,  the  imposing  and 
splendid  pageantry  passes  off.  The 
form,  the  fashion  of  the  world  is 
like  a  splendid,  gilded  pageant.  It 
is  unreal  and  illusive.  It  continues 
but  a  little  time ;  and  soon  the  scene 
changes,  and  the  fashion  that  allured 
and  enticed  us  now  passes  away,  and 
we  pass  to  other  scenes,  f  Passeth 
away  (7r*ga>«<).  Passes  off  like  the 
splendid,  gaudy,  shifting  scenes  of  the 
stage.  What  a  striking  description  of 
the  changing,  unstable,  and  unreal 
pageantry  of  this  world  !  Now  it  is 
gay,  splendid,  gorgeous,  lovely  ;  to-mor- 
row it  is  gone,  and  is  succeeded  by 
new  actors  and  new  scenes.  Now 
all  is  busy  with  one  set  of  actors ;  to- 
morrow a  new  company  appears,  and 
again  they  are  succeeded  by  another, 
and  all  are  engaged  in  scenes  that  are 
equally  changing,  vain,  gorgeous,  and 
delusive.  A  similar  idea  is  presented 
in  the  well  known  and  beautiful  de- 
scription of  the  great  British  dramatist. 

"All  the  world's  a  stage, 
And  all  the  men  and  women  merely  players. 
They  have  their  exits  and  their  entrances, 
Anil  one  man  in  his  time  plays  many  pans." 

If  such  be  the  character  of  the 
scenes  in  which  we  are  engaged,  how 
little  should  we  fix  our  affections  on 
them,  and  how  anxious  should  we  be 


unmarried  *  careth  for  the  tilings 
that  1  belong  to  the  Lord,  how 
he  may  please  the  Lord  : 

33  But    he    that   is    married 
careth  for  the  things  that  are  of 

b  lTim.5.5.        «  of  the  Lord,  as  ver.  34. 


to  be   prepared  for  the  real  and  un» 
changing  scenes  of  another  world ! 

32.  But  I  would  have  you.  I  would 
advise  you  to   such  a  course   of    life 
as  should    leave  you  without  careful- 
ness.    My  advice  is  regulated  by  that 
wish,  and  that  wish  guides  me  in  giv- 
ing it.     t    Without  carefulness  (uptqi- 
^twi/c).      Without  anxiety,    solicitude, 
care ;    without   such    a    necessary    at- 
tention to  the  things  of  this  life  as  to 
take  off  your  thoughts  and   affections 
from  heavenly  objects.     See  Notes  on 
Matt.  vi.  25—31.       J  Careth  for  the 
things  that  belong  to  the  Lord.  Marg. 
"  The  things  of  the  Lord";   the  things 
of  religion.     His  attention  is  not  dis- 
tracted by  the  cares  of  this  life  ;  his 
time  is  not  engrossed,  and  his  affec- 
tions alienated  by  an  attendance  on  the 
concerns  of  a  family,  and  especially  by 
solicitude    for   them    in  times  of  trial 
and  persecution.   He  can  give  his  main 
attention  to  the  things  of  religion.    He 
is  at  leisure  to  give  his  chief  thoughts 
and     anxieties    to    the    advancement 
of  the   Redeemer's    kingdom.     Paul's 
own  example  showed  that  this  was  the 
course  which  he  preferred;  and  showed 
also  that  in  some  instances  it  was  law- 
ful and  proper  for  a  man  to  remain 
unmarried,  and  to  give  himself  entirely 
to   the  work   of  the  Lord.     But  the 
divine    commandment    (Gen.    i.    28), 
and    the    commendation     everywhere 
bestowed  upon  marriage  in  the  Scrip- 
tures, as  well  as  the  nature  of  the  case, 
show  that  it   was   not   designed  that 
celibacy  should  be  general. 

33.  Careth  for  the   things  of  the 
world.     Is  under  a  necessity  of  giving 
attention  to  the  things  of  the  world  ;  or 
cannot  give  his  undivided  attention  and 
interest  to  the  things  of  religion.     This 
would  be  especially  true  in  times  of 


A.D.  59.] 


CHAPTER  VIL 


145 


.he  world,  how  he  may  please 
'iis  wife. 

34  There  is  difference  also  be- 


persecution.  t  How  he  may  please  his 
wife.  How  he  may  gratify  her;  how 
he  may  accommodate  himself  to  her 
temprr  and  wishes,  to  make  her  happy. 
The  apostle  here  plainly  intimates  that 
there  would  be  danger  that  the  man 
would  be  so  anxious  to  gratify  his  wife, 
as  to  interfere  with  his  direct  religious 
duties.  This  may  be  done  in  many 
ways.  (I.)  The  affections  may  be  taken 
off  from  the  Lord,  and  bestowed  upon 
the  wife.  She  may  become  the  object 
of  even  improper  attachment,  and  may 
take  the  place  of  God  in  the  affections. 
(2.)  The  time  may  be  taken  up  in  de- 
votion to  her,  which  should  be  given  to 
secret  prayer,  and  to  the  duties  of  reli- 
gion. (3.)  She  may  demand  his  society 
and  attention  when  he  ought  to  be 
engaged  in  doing  good  to  others,  and 
endeavouring  to  advance  the  kingdom 
of  Christ.  (4.)  She  may  be  gay  and 
fashionable,  and  may  lead  him  into 
improper  expenses,  into  a  style  of  living 
that  may  be  unsuitable  for  a  Christian, 
and  into  society  where  his  piety  will  be 
injured,  and  his  devotion  to  God  less- 
ened ;  or,  (5.)  She  may  have  erroneous 
opinions  on  the  doctrines  and  duties  of 
religion ;  and  a  desire  to  please  her  may 
lead  him  insensibly  to  modify  his  views, 
and  to  adopt  more  lax  opinions,  and  to 
pursue  a  more  lax  course  of  life  in  his 
religious  duties.  Many  a  husband  has 
thus  been  injured  by  a  gay,  thoughtless, 
and  imprudent  wife;  and  though  that 
wife  may  be  a  Christian,  yet  her  course 
may  be  such  as  shall  greatly  retard  his 
growth  in  grace,  and  mar  the  beauty  of 
his  piety. 

34.  Between  a  wife  and  a  virgin, 
Between  a  woman  that  is  married  and 
one  that  is  unmarried.  The  apostle 
says  that  a  similar  difference  between 
the  condition  of  her  that  is  married  and 
her  that  is  unmarried  takes  place,  which 
had  been  observed  between  the  married 
and  the  unmarried  man.  The  Greek 
word  here  (/ut{u.i?tTreu)  may  moan,  is 
13 


tween  a  wife  and  a  virgin.  The 
unmarried  woman  careth  for  the 
things  of  the  Lord,  that  she  may 


divided,  and  be  rendered,  "  the  wife  and 
the  virgin  are  divided  in  the  same  man- 
ner ;"  i.  e.  there  is  the  same  difference 
in  their  case  as  exists  betweer  the  mar- 
ried and  the  unmarried  man.  *j[  Tlit 
unmarried  woman,  &c.  Has  more  ad- 
vantages for  attending  to  the  things  of 
religion ;  has  fewer  temptations  to  neg- 
lect her  proper  duty  to  God.  ^  Both, 
in  body  and  in  spirit.  Entirely  holy : 
that  she  may  be  entirely  devoted  to  God. 
Perhaps  in  her  case  the  apostle  mentions 
the  "  body,"  which  he  had  not  done  in 
the  case  of  the  man,  because  her  temp- 
tation would  be  principally  in  regard  to 
that — the  danger  of  endeavouring  to 
decorate  and  adorn  her  person  to  please 
her  husband.  ^  How  she  may  please 
her  husband.  The  apostle  here  intends, 
undoubtedly,  to  intimate  that  there  were 
dangers  to  personal  piety  in  the  married 
life,  which  would  not  occur  in  a  state 
of  celibacy ;  and  that  the  unmarried  fe- 
male would  have  greater  opportunities 
for  devotion  and  usefulness  than  if 
married.  And  he  intimates  that  the 
married  female  would  be  in  danger  of 
losing  her  zeal,  and  marring  her  piety, 
by  attention  to  her  husband,  and  by  a 
constant  effort  to  please  him.  Some 
of  the  ways  in  which  this  might  be 
done  are  the  following.  (1.)  As  in 
the  former  case  (ver.  33),  her  affections 
might  be  transferred  from  (rod  to  the 
partner  of  her  life.  (2.)  Her  time  will 
be  occupied  by  an  attention  to  him  and 
to  his  will ;  and  there  would  be  danger 
that  that  attention  would  be  allowed  to 
interfere  with  her  hours  of  secret  retire- 
ment and  communion  with  God.  (3.) 
Her  time  will  be  necessarily  broken  in 
upon  by  the  cares  of  a  family,  and  she 
should  therefore  guard  with  peculiar 
vigilance,  that  she  may  redeem  time  for 
secret  communion  with  God.  (4.)  The 
time  which  she  before  gave  to  benevo« 
lent  objects,  may  now  be  given  to  pioase 
her  husband.  Before  her  marriage  she 
rray  have  been  distinguished  for  zeal 


Hb 


I.  CORINTHIANS. 


be  holy  both  in  body  and  in  spi- 
rit:  but  she  that  is  married" 
careth  for  the  things  of  the  world, 

a  Luke  10.40—42. 

and  for  active  efforts  in  every  plan  of 
doing  good  ;  subsequently,  she  may  lay 
aside  this  zeal,  and  withdraw  from  these 
plans,  and  be  as  little  distinguished  as 
others.  (5.)  Her  piety  may  be  greatly 
injured  by  false  notions  of  what  should 
be  done  to  please  her  husband.  If  he 
is  a  worldly  and  fashionable  man,  she 
may  seek  to  please  him  by  "  gold,  and 
pearls,  and  costly  array."  Instead  of 
cultivating  the  ornament  of  "  a  meek 
and  quiet  spirit,"  her  main  wish  may 
be  to  decorate  her  person,  and  render 
herself  attractive  by  the  adorning  of  her 
person  rather  than  of  her  mind.  (6.) 
If  he  is  opposed  to  religion,  or  if  he  has 
lax  opinions  on  the  subject,  or  if  he  is 
skeptical  and  worldly,  she  will  be  in 
danger  of  relaxing  in  her  views  in  re- 
gard to  the  strictness  of  Christianity, 
and  of  becoming  conformed  to  his.  She 
will  insensibly  become  less  strict  in 
regard  to  the  Sabbath,  the  Bible,  the 
prayer  meeting,  the  Sabbath-school,  the 
plans  of  Christian  benevolence,  the 
doctrines  of  the  gospel.  (7.)  To  please 
him,  she  will  be  found  in  the  gay  circle, 
— perhaps  in  the  assembly  room,  or 
even  the  theatre,  or  amidst  companies 
of  gayety  and  amusement,  and  will 
forget  that  she  is  professedly  devoted 
only  to  God.  And,  (8.)  She  is  in 
danger,  as  the  result  of  all  this,  of  for- 
saking her  old  religious  friends,  the 
companions  of  purer,  brighter  days,  the 
humble  and  devoted  friends  of  Jesus ;  and 
of  seeking  society  among  the  gay,  the 
rich,  the  proud,  the  worldly.  Her  piety 
thus  is  injured  ;  she  becomes  worldly 
and  vain,  and  less  and  less  like  Christ ; 
until  Heaven,  perhaps,  in  mercy  smites 
her  idol,  and  he  dies,  and  leaves  her 
again  to  the  blessedness  of  single-heart- 
ed devotion  to  God.  O !  how  many  a 
Christian  female  has  thus  been  injured 
by  an  unhappy  marriage  with  a  gay  and 
worldly  man !  How  often  has  the 
cnurch  occasion  to  mourn  over  piety 


how   she 


[A.  D.  59 
may  please   her  hus- 


band. 

35  And  this  I  speak  for  your 


that  is  dimmed,  benevolence  that  ia 
quenched,  zeal  that  is  extinguished  bj 
devotion  to  a  gay  and  worldly  hus- 
band !  How  often  does  humble  piety 
weep  over  such  a  scene  !  How  often 
does  the  cause  of  sacred  charity  sigh ! 
How  often  is  the  Redeemer  wounded 
in  the  house  of  his  friends !  And  O 
how  often  does  it  become  NECESSARY 
for  God  to  interpose,  and  to  remove 
by  death  the  object  of  the  affection  of 
his  wandering  child,  and  to  clothe 
her  in  the  habiliments  of  mourning, 
and  to  bathe  her  cheeks  in  tears,  that 
"by  the  sadness  of  the  countenance 
her  heart  may  be  made  better."  Who 
can  tell  how  many  a  widow  is  made 
such  from  this  cause ;  who  can  tell  how 
much  religion  is  injured  by  thus  stealing 
away  the  affections  from  God  1 

35.  For  your  own  profit.  That  you 
may  avail  yourselves  of  all  your  advan- 
tages and  privileges,  and  pursue  such  a 
course  as  shall  tend  most  to  advance 
your  personal  piety  and  salvation.  ^  Not 
that  I  may  cast  a  snare  upon  you. 
The  word  rendered  snare  (fi^%cv) 
means  a  cord,  a  rope,  a  bond  ;  and  the 
sense  is,  that  Paul  would  not  bind  them 
by  any  rule  which  God  had  not  made  ; 
or  that  he  would  not  restrain  them  from 
that  which  is  lawful,  and  which  the 
welfare  of  society  usually  requires.  Paul 
means,  that  his  object  in  his  advice  was 
their  welfare  ;  it  was  not  by  any  means 
to  bind,  fetter,  or  restrain  them  from  any 
course  which  would  be  for  their  real 
happiness,  but  to  promote  their  real  and 
permanent  advantage.  The  idea  which 
is  here  presented  by  the  word  snare,  is 
usually  conveyed  by  the  use  oi  the  word 
yoke  (Matt.  xi.  29.  Acts  xv.  10.  Gal. 
v.  1),  and  sometimes  by  the  word  bur- 
den. Matt,  xxiii.  4.  Acts  xv.  28. 
t  But  for  that  which  is  comely  (tvT%>f 
<«ci>).  Decorous,  fit,  proper,  noble.  For 
that  which  is  best  fitted  to  your  present 
condition,  and  which,  on  the  whole. 


A..  D.  59  ] 


CHAPTER  VII. 


147 


own  profit ;  not  that  I  may  cast 
a  snare  upon  you,  but  for  that 
which,,  is  comely,  and  that  ye 
may  atiend  upon  the  Lord  with- 
out distraction. 

36  But  if  any  man  think  that 
he   behaveth  himself  uncomely 


toward  his  virgin,  if  she  pass  the 
flower  of  her  age,  and  need  so 
require,  let  him  do  what  he  will, 
he  sinneth  not :  let  them  marry. 
37  Nevertheless  he  that  stand- 
eth  steadfast  in  his  heart,  having 
no  necessity,  but  hath  power 


will  be  best,  and  most  for  your  own 
advantage.  There  would  be  a  fitness 
and  propriety  in  their  pursuing  the 
course  which  he  recommended.  \  That 
ye  may  attend  on  the  Lord.  That 
you  may  engage  in  religious  duties  and 
serve  God.  t  Without  distraction. 
Without  being  drawn  away  (dirsg/tr/Ta- 
^•TO?)  ;  without  care,  interruption,  and 
anxiety.  That  you  may  be  free  to  en- 
gage with  undivided  interest  in  the  ser- 
vice of  the  Lord. 

36.  That  he  behaveth  himself  un- 
comely. Acts  an  unbecoming  part,  im- 
poses an  unnecessary,  painful,  and 
improper  constraint,  crosses  her  inclina- 
tions which  are  in  themselves  proper. 
^  Toward  his  virgin.  His  daughter, 
or  his  ward,  or  any  unmarried  female 
committed  to  his  care.  1  If  she  pass 
the  flower  of  her  age.  If  she  pass  the 
marriageable  age  and  remains  unmar- 
ried. It  is  well  known  that  in  the 
east  it  was  regarded  as  peculiarly  dis- 
honourable to  remain  unmarried  ;  and 
the  authority  of  a  father,  therefore, 
might  be  the  means  of  involving  his 
daughter  in  shame  and  disgrace. 
When  this  would  be  the  case,  it  would 
be  wrong  to  prohibit  her  marriage. 
^  And  need  so  require.  And  she 
ought  to  be  allowed  to  marry.  If  it 
will  promote  her  happiness,  and  if  she 
would  be  unhappy,  and  regarded  as 
dishonoured,  if  she  remained  in  a  state 
of  celibacy.  1  Let  him  do  what  he 
will.  He  has  the  authority  in  the  case, 
for  in  the  east  the  authority  resided 
with  the  father.  He  may  either  give 
her  in  marriage  or  not,  as  he  pleases. 
But  in  this  case  it  is  advisable  that  she 
should  marry.  ^  He  sinneth  not.  He 
errs  not ;  he  will  do  nothing  positively 
wrong  in  the  case.  Marriage  is  law- 
Oil,  and  in  this  case  it  is  advisable,  and 


he  may  consent  to  it,  for  the  reasons 
above  stated,  without  error  or  impro- 
priety. 

37.  Nevertheless.  But.  The  apostle 
in  this  verse  states  some  instances  where 
it  would  not  be  proper  to  give  a 
daughter  in  marriage  ;  and  the  verse  is 
a  kind  of  summing  up  of  all  that  he 
had  said  on  the  subject,  t  That  stand- 
eth  steadfast  in  his  heart,  &c..  Most 
commentators  have  understood  this 
of  the  father  of  the  virgin,  and  sup- 
pose that  it  refers  to  his  purpose  of 
keeping  her  from  the  marriage  connex- 
ion. The  phrase  to  stand  steadfast,  is 
opposed  to  a  disposition  that  is  vacil- 
lating, unsettled,  &c.,  and  denotes  a 
man  who  has  command  of  himself, 
who  adheres  to  his  purpose,  a  man  who 
has  hitherto  adhered  to  his  purpose, 
and  to  whose  happiness  and  reputation 
it  is  important  that  he  should  be  known 
as  one  who  is  not  vacillating,  or  easily 
moved,  t  Having  no  necessity.  Where 
there  is  nothing  in  her  disposition  or 
inclination  that  would  make  marriage 
necessary,  or  when  there  is  no  engage- 
ment or  obligation  that  would  be  vio- 
lated if  she  did  not  marry,  f  But 
hath  power  over  his  own  ivill.  Hath 
power  to  do  as  he  pleases ;  is  not  bound 
in  the  case  by  another.  When  there 
is  no  engagement,  or  contract,  made 
in  childhood,  or  promise  made  in  early 
life  that  would  bind  him.  Often 
daughters  were  espoused,  .or  promised 
when  they  were  very  young,  and  ip 
such  a  case  a  ma/i  would  be  bound  to 
adhere  to  his  engagement;  and  much 
as  he  might  desire  the  reverse,  and  her 
celibacy,  yet  he  would  not  have  power 
over  his  own  will,  or  be  at  liberty  to 
withhold  her.  J  And  hath  so  decreed 
in  his  heart.  Has  so  judged,  deter 
mined,  resolved.  J  That  he  will  keep 


148 


I.  CORINTHIANS. 


[A.  1).  59. 


over  his  own  will,  and  hath  so 
decreed  in  his  heart  that  he  will 
keep  his  virgin,  doeth  well. 

38  So  then,  °  he   that   giveth 
ker  in  marriage  doeth  well ;  but 

a  ver.28. 

his  virgin.  His  daughter,  or  ward,  in 
an  unmarried  state.  He  has  power 
and  authority  to  do  it,  and  if  he  does 
it  he  will  not  sin.  U  Doeth  well.  In 
either  of  these  cases,  he  does  well.  If 
he  has  a  daughter,  and  chooses  to  re- 
tain her  in  an  unmarried  state,  he  does 
well  or  right. 

38.  Doeth   wdL     Does  right ;   vio- 
lates no  law  in  it,  and  is  not  to  be 
blamed  for  it.     t  Doeth  better.     Does 
that  which  is  on  the  whole  to  be  pre- 
ferred, if  it  can  be  done.    He  more  cer- 
tainly, in   the    present   circumstances, 
consults  her  happiness  by  withholding 
her  from  the  marriage  connexion  than 
he  could  by  allowing  her  to  enter  it. 

39.  The  wife  is  bound,  &c.     See 
Notes,  Rom.  vii.  2.      f    Only  in  the 
Lord.     That  is,  only  to  one  who  is  a 
Christian  ;  with  a  proper  sense  of  her 
obligations  to  Christ,  and  so  as  to  pro- 
mote his  glory.     The  apostle  supposed 
that  could  not  be  done  if  she  were  al- 
lowed to  marry  a  heathen,  or  one  of  a 
different  religion.     The  same  sentiment 
he   advances   in  2  Cor.  vi.  14,  and   it 
was  his  intention,  undoubtedly,  to  af- 
firm that  it  was  proper  for  a  widow  to 
marry  no  one  who  was  not  a  Christian. 
The   reasons  at   that   time  would    be 
obvious.  (1.)  They  could  have  no  sym- 
pathy and  fellow  feeling  on  the  most 
important  of  all  subjects,   if    the    one 
was    a    Christian    arid    the    other   a 
heathen.     See   2  Cor.  vi.  14,    15,  &c. 
(2.)   If  she,  should    marry   a  heathen, 
would  it  not  be  showing  that  she  had 
not  as  deep  a,  conviction  of  the  import- 
ance and  truth  of  her  religion  as  she 
ought   to   have  ?     If  Christians   were 
required  to  be  "  separate,"  to  be  "  a  pe- 
culiar people,"  not  "  to  be  conformed  to 
the  world,"  how  could  these  precepts 
be  obeyed  if  the  society  of  a  heathen 
was  voluntarily  chosen,  and  if  she  be- 


he  that  giveth  her  not  in  mar- 
riage doeth  better. 

39  The  wife  *  is  bound  by  the 
law  as  long  as  her  husband  liveth ; 
but  if  her  husband  be  dead,  she  is 

b  Rom.7.2. 


came  united  to  him  for  life]  (3.)  She 
would  in  this  way  greatly  hinder  hei 
usefulness;  put  herself  in  the  control 
of  one  who  had  no  respect  for  her 
religion,  and  who  would  demand  hei 
time  and  attention,  and  thus  interfere 
with  her  attendance  on  the  public  and 
private  duties  of  religion,  and  the  offices 
of  Christian  charity.  (4.)  She  would 
thus  greatly  endanger  her  piety.  There 
would  be  danger  from  the  opposition, 
the  taunts,  the  sneers  of  the  enemy  of 
Christ;  from  the  secret  influence  of 
living  with  a  man  who  had  no  respect 
for  God  ;  from  his  introducing  her  into 
society  that  was  irreligious,  and  thai 
would  tend  to  mar  the  beauty  of  hei 
piety,  and  to  draw  her  away  from  sim- 
ple-hearted devotion  to  Jesus  Christ. 
And  do  not  these  reasons  apply  to  simi- 
lar cases  now  ?  And  if  so,  is  it  not  the 
law  still  binding?  Do  not  such  unions 
now,  as  really  as  they  did  then,  place 
the  Christian  where  there  is  no  mutual 
sympathy  on  the  subject  dearest  to  the 
Christian  heart1?  Do  they  not  show 
that  she  who  forms  such  a  union  has 
not  as  deep  a  sense  of  the  importance 
of  piety,  and  of  the  pure  and  holy  na- 
ture of  her  religion  as  she  ought  to 
have  ?  Do  they  not  take  time  from 
God  and  from  charity ;  break  up  plans 
of  usefulness,  and  lead  away  from  the 
society  of  Christians,  and  from  the 
duties  of  religion  ]  Do  they  not  expose 
often  to  ridicule,  to  reproach,  to  perse- 
cution, to  contempt,  and  to  pain  1  Do 
they  not  often  lead  into  society,  by 
a  desire  to  please  the  partner  in  life, 
where  there  is  no  religion,  where  God 
is  excluded,  where  the  name  of  Christ 
is  never  heard,  and  where  the  piety  is 
marred,  and  the  beauty  of  simple  Chris- 
tian piety  is  dimmed  1  And  if  so,  are 
not  such  marriages  contrary  to  the  law 
of  Christ  1  I  confess,  that  this  verse  to 


A.D.59.] 


CHAPTER  VII. 


149 


at  liberty  to  be  married  to  whom 
she  will ;  only  a  in  the  Lord. 
40  But  she  is  happier  if  she 


a  2Cor.6.14. 


my  view,  proves  that  all  such  marriages 
are  a  violation  of  the  New  Testament; 
and  if  they  are,  they  should  not  on  any 
plea  be  entered  into;  and  it  will  be 
found,  in  perhaps  nearly  all  instances, 
that  they  are  disastrous  to  the  piety  of 
the  married  Christian,  and  the  occasion 
of  ultimate  regret,  and  the  cause  of  a 
loss  of  comfort,  peace,  and  usefulness 
in  the  married  life. 

4:0.  If  she  so  abide.     If  she  remain 

a  widow  even  if  she  could  be  married 

to  a  Christian.    *f  After  my  judgment. 

In   my    opinion,    ver.  25.      f    And   I 

think  also  that  I  have  the  Spirit  of  God. 

Macknight  and  others  suppose  that  this 

phrase   implies   entire    certainty ;    and 

that  Paul  means  to  affirm  that  in  this 

.  he  was  clear  that  he  was  under  the  in- 

j  fluence  of  inspiration.     He  appeals  for 

(^JX  the  use  of  the  term  (dWi)  to  Mark  x. 

9ft     32.  Luke  viii.  1 8.   1  Cor.  iv.  9  ;  viii.  2  ; 

'  xi.  16.  Heb.  iv.  l,&c.  But  the  word 
does  not  usually  express  absolute  cer- 
tainty. It  implies  a  doubt ;  though 
there  may  be  a  strong  persuasion  or 
conviction  ;  or  the  best  judgment  which 
the  mind  can  form  in  the  case.  See 
Matt.  vi.  7  ;  xxvi.  53.  Mark  vi.  49. 
Luke  viii.  18  ;  x.  36  ;  xii.  51 ;  xiii.  24  ; 
xxii.  24.  Acts  xvii.  18  ;  xxv.  27.  ICor. 
xvi.  12.  22,  &c.  It  implies  here  a  be- 
lief that  Paul  was  under  the  influence 
of  the  infallible  Spirit,  and  that  his  ad- 
vice was  such  as  accorded  with  the 
will  of  God.  Perhaps  he  alludes  to  the 
fact  that  the  teachers  at  Corinth 
deemed  themselves  to  be  under  the 
influence  of  inspiration,  and  Paul  said 
that  he  judged  also  of  himself  that  he 
was  divinely  guided  and  directed  in 
what  he  said. — Calvin.  And  as  Paul  in 
this  could  not  be  mistaken  ;  as  his  im- 
pression that  he  was  under  the  influ- 
ence of  that  Spirit  was,  in  fact,  a  claim 
to  divine  inspiration,  so  this  advice 
should  be  regarded  as  of  divine  author- 
13* 


so  abide,  after  *  my  judgment: 
and  I  think  c  also  that  I  have  the 
Spirit  of  God. 

b  ver.25.        c  2Pet.3.15,16. 


ity,  and  as  binding  on  all.  This  inter- 
pretation is  further  demanded  by  the 
circumstances  of  the  case.  It  was 
necessary  that  he  should  assert  divine 
authority  to  counteract  the  teaching 
of  the  false  instructers  in  Corinth ; 
and  that  he  should  interpose  that  au- 
thority in  prescribing  rules  for  the 
government  of  the  church  there,  in 
view  of  the  peculiar  temptations  to 
which  they  were  exposed. 

REMABKS. 

We  learn  from  this  chapter, 
1st.  The  sacred  ness  of  the  marriage 
union  ;  and  the  nature  of  the  feelings 
with  which  it  should  be  entered,  ver.  1 — 
13.  On  a  most  delicate  subject  Paul  has 
shown  a  seriousness  and  deUcacy  of 
expression  which  can  be  found  in  no 
other  writings,  and  which  demonstrate 
how  pure  his  own  mind  was,  and  how 
much  it  was  filled  with  the  fear  of  God. 
In  all  things  his  aim  is  to  promote 
purity,  and  to  keep  from  the  Christian 
church  the  innumerable  evils  which 
everywhere  abounded  in  the  pagan 
world.  The  marriage  connexion  should 
be  formed  in  the  fear  of  God.  In  all 
that  union,  the  parties  should  seek  the 
salvation  of  the  soul ;  and  so  live  as  not 
to  dishonour  the  religion  which  they 
profess 

2d.  The  duty  of  labouring  earnestly 
for  the  conversion  of  the  party  in 
the  marriage  connexion  that  may  be  a 
stranger  to  piety,  ver.  1 6.  This  object 
should  lie  very  near  the  heart ;  and  it 
should  be  sought  by  all  the  means  pos- 
sible. By  a  pure  and  holy  life ;  by  ex- 
emplifying the  nature  of  the  gospel ;  by 
tenderness  of  conversation  and  of  en 
treaty ;  and  by  fidelity  in  all  the  dutie? 
of  life,  we  should  seek  the  conversion 
and  salvation  of  our  partners  in  the 
marriage  connexion.  Even  if  both  are 
Christians,  this  great  object  should  be 
one  of  constant  solicitude — to  advane* 


150 


I.  CORINTHIANS. 


[A.  D.  5i* 


the  piety  and  promo!  e  the  usefulness 
of  the  partner  in  life. 

3d.  The  duty  of  contentment  in  the 
sphere  of  life  in  which  we  are  placed, 
ver.  IS,  &c.  It  is  no  disgrace  to  be 
poor,  for  Jests  chose  to  be  poor.  It  is 
no  disgrace,  though  it  is  a  calamity,  to 
be  a  slave.  It  is  no  disgrace  to  be  in  an 
humble  rank  of  life.  It  is  disgraceful 
only  to  be  a  sinner,  and  to  murmur 
and  repine  at  our  allotment.  God 
orders  the  circumstances  of  our  life ; 
and  they  are  well  ordered  when  under 
the  direction  of  his  hand.  The  great 
object  should  be  to  do  right  in  the  rela- 
tion which  we  sustain  in  life.  If  poor, 
to  be  industrious,  submissive,  resigned, 
virtuous ;  if  rich,  to  be  grateful,  bene- 
volent, kind.  If  a  slave  or  a  servant, 
to  be  faithful,  kind,  and  obedient ;  using 
liberty,  if  it  can  be  lawfully  obtained  ; 
resigned,  and  calm,  and  gentle,  if  by  the 
providence  of  God  such  must  continue 
to  be  the  lot  in  life. 

4th.  The  duty  of  preserving  the  order 
and  regularity  of  society,  ver.  20 — 23. 
The  design  of  the  gospel  is  not  to  pro- 
duce insubordination  or  irregularity.  It 
would  not  break  up  society ;  does  not 
dissolve  the  bonds  of  social  life ;  but  it 
cements  and  sanctifies  the  ties  which 
connect  us  with  those  around  us.  It  is 
designed  to  promote  human  happiness; 
and  that  is  promoted,  not  by  resolving 
society  into  its  original  elements ;  not 
by  severing  the  marriage  tie,  as  atheists 
would  do  ;  not  by  teaching  children  to 
disregard  and  despise  their  parents,  or 
the  common  courtesies  of  life,  but  by 
teaching  them  to  maintain  inviolate  all 
these  relations.  Religion  promotes  the 
interests  of  society ;  it  does  not,  like 
infidelity,  dissolve  them.  It  advances 
the  cause  of  social  virtue ;  it  does  not, 
like  atheism,  retard  and  annihilate  it. 
Every  Christian  becomes  a  better  pa- 
rent, a  more  affectionate  child,  a  kinder 
friend,  a  more  tender  husband  or  wife, 
a  more  kind  neighbour,  a  better  mem- 
ber of  the  community. 

5th.  Change  in  a  man's  calling 
should  not  be  made  from  a  slight  cause. 
>  Christian  should  not  make  it  unless 


his  former  calling  were  wrong,  or  unless 
he  can  by  it  extend  his  own  usefulness. 
But  when  that  can  be  done,  he  should 
do  it,  and  do  it  without  delay.  If  the 
course  is  wrong,  it  should  be  forthwith 
abandoned.  No  consideration  can  make 
it  right  to  continue  it  for  a  day  or  an 
hour :  no  matter  what  may  be  the  sacri- 
fice of  property,  it  should  be  done.  If 
a  man  is  engaged  in  the  slave-trade,  or 
in  smuggling  goods,  or  in  piracy,  or 
highway  robbery,  or  in  the  manufacture 
and  sale  of  poison,  it  should  be  at  once 
and  for  ever  abandoned.  And  in  like 
manner,  if  a  young  man  who  is  con- 
verted can  increase  his  usefulness  by 
changing  his  plan  of  life,  it  should  be 
done  as  soon  as  practicable.  If  by  be- 
coming a  minister  of  the  gospel  he  can 
be  a  more  useful  man,  every  considera- 
tion demands  that  he  should  leave  any 
other  profession,  however  lucrative  or 
pleasant,  and  submit  to  the  self-denials, 
the  cares,  the  trials,  and  the  toils  which 
attend  a  life  devoted  to  Christ  in  the 
ministry  in  Christian  or  pagan  lands. 
Though  it  should  be  attended  with 

I  poverty,  want,  tears,  toil,  or  shame,  yet 

!  the  single  question  is,  '  Can  I  be  more 
useful  to  my  Master  there  than  in  my 

!  present  vocation  1'     If  he  can  be,  that 
is   an   indication  of  the  will   of  God 

|  which  he  cannot   disregard  with   im- 

|  punity. 

6th.  We  should  live  above  this 
world,  ver.  29,  30.  We  should  par- 
take of  all  our  pleasures,  and  endure  all 
our  sufferings,  with  the  deep  feeling 
that  we  have  here  no  continuing  city 
and  no  abiding  place.  Soon  all  our 
earthly  pleasures  will  fade  away  ;  soon 
all  our  earthly  sorrows  will  be  ended. 
A  conviction  of  the  shortness  of  life 
will  tend  much  to  regulate  our  desires 
for  earthly  comforts,  and  will  keep  us 
from  being  improperly  attached  to  them.; 
and  it  will  diminish  our  sorrows  by  the 
prospect  that  they  will  soon  end. 

7th.  We  should  not  be  immoderately 
affected  with  grief,  ver.  30.  It  will  ail 
soon  end,  in  regard  to  Christians. 
Whether  our  tears  arise  from  the  con 
sciousness  of  our  sins  or  the  sius  of 


..  D.  59.] 


CHAPTER  VII. 


151 


others ;  whether  from  persecution  or 
contempt  of  the  world;  or  whether 
from  the  loss  of  health,  property,  or 
friends,  we  should  bear  it  all  patiently, 
for  it  will  soon  end  ;  a  few  days,  and 
all  will  be  over ;  and  the  last  tear  shall 
fall  on  our  cheeks,  and  the  last  sigh  be 
heaved  from  our  bosom. 

8th.  We  should  not  be  immoderate 
in  our  joy.  ver.  30.  Our  highest  earthly 
joys  will  soon  cease.  Mirth,  and  the 
sound  of  the  harp  and  the  viol,  the  loud 
laugh  and  the  song  will  soon  close. 
What  a  change  should  this  thought 
make  in  a  world  of  gayety,  and  mirth, 
and  song !  It  should  not  make  men 
gloomy  and  morose ;  but  it  should 
make  them  serious,  calm,  thoughtful. 
O,  did  all  feel  that  death  was  near, 
that  the  solemn  realities  of  eternity 
were  approaching,  what  a  change 
would  it  make  in  a  gay  and  thought- 
less world !  How  would  it  close  the 
theatre  and  the  ball-room ;  how  would 
it  silence  the  jest,  the  jeer,  and  the  loud 
laugh ;  and  how  would  it  diffuse  seri- 
ousness and  calmness  over  a  now  gay 
and  thoughtless  world !  "  Laughter  is 
mad,"  says  Solomon ;  and  in  a  world 
of  sin,  and  sorrow,  and  death,  assuredly 
seriousness  and  calm  contemplation  are 
demanded  by  every  consideration. 

9th.  What  an  effect  would  the 
thought  that  "  time  is  short,"  and  that 
".the  fashion  of  this  world  passeth 
away,"  have  on  the  lovers  of  wealth ! 
It  would,  (1.)  Teach  them  that  property 
is  of  little  value.  (2.)  That  the  pos- 
session of  it  can  constitute  no  distinc- 
tion beyond  the  grave :  the  rich  man  is 
just  as  soon  reduced  to  dust,  and  is  just 
as  offensive  in  his  splendid  mausoleum, 
as  the  poor  beggar.  (3.)  A  man  feeling 
this,  would  be  led  (or  should  be)  to 
make  a  good  use  of  his  property  on 
earth.  See  Note,  Luke  xvi.  1 — 9.  (4.) 
He  would  be  led  to  seek  a  better  inhe- 
ritance, an  interest  in  the  treasures 
that  no  moth  corrupts,  and  that  never 
fade  away.  Note,  Matt.  vi.  20.  This 
single  thought,  that  the  fashion  of  this 


world  is  soon  to  pass  away — an  idea 
which  no  man  can  doubt  or  deny — if 
allowed  to  take  firm  hold  of  the  mind, 
would  change  the  entire  aspect  of  the 
world. 

10th.  We  should  endeavour  so  to 
live  in  all  things  as  that  our  minds 
should  not  be  oppressed  with  undue 
anxiety  and  care.  ver.  32.  In  all  our 
arrangements  and  plans,  and  in  all  the 
relations  of  life,  our  grand  object  should 
be  to  have  the  mind  free  foi  i,ho  duties 
and  privileges  of  religion.  We  should 
seek  not  to  be  encumbered  with  care ; 
not  to  be  borne  down  with  anxiety; 
not  to  be  unduly  attached  to  the  things 
of  this  life. 

llth.  We  should  enter  into  the  rela- 
tions of  life  so  as  not  to  interfere  with 
our  personal  piety  or  usefulness,  but  so 
as  to  promote  both.  ver.  32 — 35.  All 
our  arrangements  should  be  so  formed 
as  that  we  may  discharge  our  religious 
duties,  and  promote  our  usefulness  to 
our  fellow  men.  But,  alas,  how  many 
enter  into  the  marriage  relation  with  un- 
christian companions,  whose  active  zeal 
is  for  ever  quenched  by  such  a  con- 
nexion !  How  many  form  commercial 
connexions  or  partnerships  in  business 
with  those  who  are  not  Christians, 
where  the  result  is  to  diminish  their 
zeal  for  God,  and  to  render  their  whole 
lives  useless  to  the  church  !  And  how 
much  do  the  cares  of  life,  in  all  its 
relations,  interfere  with  simple-hearted 
piety,  and  with  the  faithful  discharge 
of  the  duties  which  we  owe  to  God  and 
to  a  dying  world !  May  God  of  his 
mercy  enable  us  so  to  live  in  all  the 
relations  of  life  as  that  our  usefulness 
shall  not  be  retarded  but  augmented ; 
and  so  to  live  that  we  can  see  without 
one  sigh  of  regret  the  "fashion  of  this 
world  pass  away  ;"  our  property  or  our 
friends  removed ;  or  even  the  magnifi 
cence  of  the  entire  world,  with  all  its 
palaces,  and  temples,  and  "cloud-capped 
towers,"  passing  away  amidst  the  fires 
that  shall  attend  the  consummation  of 
all  things ! 


152 


I.  CORINTHIANS. 


[A. 


CHAPTER  VIII. 

XTOW  as  touching  things  of- 
^    fered  a  unto  idols,  we  know 

a  Acts  15.10, 19. 


that  we  all  have  knowledge. 
Knowledge  c  puffeth  up,  but  cha- 
rity d  edifieth. 

b  Rom.  14.  14,22.         c  Isa.47.10.        d  c.13. 


CHAPTER  VIII. 
Iir  this  chapter  another  subject  is 
discussed,  which  had  been  proposed  by 
the  church  at  Corinth  for  the  decision 
of  the  apostle :  Whether  it  was  right 
for  Christians  to  partake  of  the  meat 
that  had  been  offered  in  sacrifice  to 
idols?  On  this  question  there  would 
be  doubtless  a  difference  of  opinion 
among  the  Corinthian  Christians. 
When  those  sacrifices  were  made  to 
heathen  gods,  a  part  of  the  animal  was 
given  to  the  priest  that  officiated,  a  part 
was  consumed  on  the  altar,  and  a  pait 
(probably  the  principal  part)  was  the 
property  of  him  who  offered  it.  This 
part  was  either  eaten  by  him  at  fatDme, 
as  food  which  had  been  in  some  sense 
consecrated  or  blessed  by  having  been 
offered  to  an  idol ;  or  it  was  partaken 
of  at  a  feast  in  honour  of  the  idol ;  or 
it  was  in  some  instances  exposed  for 
sale  in  the  market,  in  the  same  way  as 
other  meat.  Whether,  therefore,  it 
would  be  right  to  partake  of  that  food, 
either  when  invited  to  the  house  of  a 
heathen  friend,  or  when  it  was  exposed 
for  sale  in  the  market,  was  a  question 
which  could  not  but  present  itself  to  a 
conscientious  Christian.  The  objection 
to  partaking  of  it  would  be,  that  to 
partake  of  it  either  in  the  temples  or  at 
the  feasts  of  their  heathen  neighbours, 
would  l>e  to  lend  their  countenance  to 
idolatry.  On  the  other  hand,  there 
were  many  who  supposed  that  it  was 
always  lawful,  and  that  the  scruples  of 
their  brethren  were  needless.  Some  of 
their  arguments  Paul  has  alluded  to  in 
the  course  of  the  chapter:  they  were, 
that  an  idol  was  nothing  in  the  world  ; 
that  there  was  but  one  God,  and  that 
every  one  must  know  this ;  and  that, 
therefore,  there  was  no  danger  that  any 
worshipper  of  the  true  God  could  be  led 
into  the  absurdities  of  idolatry,  ver.  4 — 
6.  To  rtiis  the  apostle  replies,  that 
though  there  might  be  this  knowledge, 


yet,  (1.)  Knowledge  sometimes  puffed 
up,  and  made  u.»  proud,  and  that  we 
should  be  careful  lest,  it  should  lead  u* 
astray  by  our  vain  self-confidence,  ver 
1.  2.  7.  (2.)  That  all  had  not  tha* 
knowledge  (ver.  7) ;  and  that  they 
even  then,  notwithstanding  all  the  light 
which  had  been  shed  around  them  by 
Chrietianity,  and  notwithstanding  the 
absurdity  of  idolatry,  still  regarded  an 
idol  as  a  real  existence,  as  a  god,  and 
worshipped  it  as  such ;  and  that  it 
would  be  highly  improper  to  counte- 
nance in  any  way  that  idea.  He  left 
the  inference,  therefore,  that  it  was  not 
proper,  from  this  argument,  to  partake 
of  the  sacrifices  to  idols. 

A  second  argument  in  favour  of  par- 
taking of  that  food  is  alluded  to  in  ver. 
8,  to  wit,  that  it  must  be  in  itself  a 
matter  of  indifference;  that  it  could 
make  no  difference  before  God,  where 
all  depended  on  moral  purity  and  holi- 
ness of  heart,  whether  a  man  had  eaten 
meat  or  not;  that  we  were  really  no 
better  or  worse  for  it ;  and  that,  there- 
fore, it  was  proper  to  partake  of  that 
food.  To  this  Paul  replies,  (1.)  That 
though  this  was  true,  as  an  abstract 
proposition,  yet  it  might  be  the  occa- 
sion of  leading  others  into  sin.  ver.  9. 
(2.)  That  the  effect  on  a  weak  brother 
would  be  to  lead  him  to  suppose  that 
an  idol  was  something,  and  to  confirm 
him  in  his  supposition  that  an  idol 
should  have  some  regard,  and  be  wor- 
shipped in  the  temple,  ver.  10.  (3.) 
That  the  consequence  might  be,  that  a 
Christian  of  little  information  and  ex- 
perience might  he  drawn  away  and 
perish,  ver.  11.  (4.)  That  this  would 
be  to  sin  against  Christ,  if  a  feeble 
Christian  should  be  thus  destroyed, 
ver.  12.  And,  (5.)  That  as  for  hin> 
self,  if  indulgence  in  meat  was  in  any 
way  the  occasion  of  making  another 
sin,  he  would  eat  no  meat  as  long  as 
the  world  stood  (ver.  13);  since  to  ab- 


A.D.  59.] 


stain  from  meat  was  a  far  less  evil 
than  the  injury  or  destruction  of  an 
immortal  soul. 

1.  Now  as  touching.  In  regard  to; 
in  answer  to  your  inquiry  whether  it  is 
right  or  not  to  partake  of  those  things. 
Tf  Things  offered  unto  idols.  Sacrifices 
unto  idols.  Meat  that  had  been  offered 
in  sacrifice,  and  then  either  exposed  to 
sala  in  the  market,  or  served  up  at  the 
feasts  held  in  honour  of  idols  at  their 
temples,  or  at  the  houses  of  their  devo- 
tees. Tho  priests,  who  were  entitled 
to  a  part  of  the  meat  that  was  offered 
in  sacrifice,  would  expose  it  to  sale  in 
the  market ;  and  it  was  a  custom  with 
the  Gentiles  to  make  feasts  in  honour  of 
the  idol  gods  on  the  meat  that  was 
offered  in  sacrifice.  See  ver.  10  of  this 
chapter,  and  ch.  x.  20,  21.  Some  Chris- 
tians would  hold  that  there  could  be  no 
harn.  ir.  partaking  of  this  meat  any 
more  than  any  other  meat,  since  an 
idol  was  nothing;  and  others  would 
have  many  scruples  in  regard  to  it, 
since  it  would  seem  to  countenance  idol 
worship.  The  request  made  of  Paul 
was,  that  he  should  settle  some  general 
principle  which  they  might  all  safely 
follow.  If  We  know.  We  admit ;  we 
cannot  dispute;  it  is  so  plain  a  case 
that  no  one  can  be  ignorant  on  this 
point.  Probably  these  are  the  words 
of  the  Corinthians,  and  perhaps  they 
were  contained  in  the  letter  which  was 
sent  to  Paul.  They  would  affirm  that 
they  were  not  ignorant  in  regard  to  the 
nature  of  idols;  they  were  well  assured 
that  they  were  nothing  at  all ;  and  hence 
they  seemed  to  infer  that  it  might  be 
right  and  proper  to  partake  of  this  food 
anywhere  and  everywhere,  even  in  the 
id"!*,  temples  themselves.  See  ver.  10. 
To  this  Paul  replies  in  the  course  of 
the  chapter,  and  particularly  in  ver.  7. 
^  That  we.  all  have  knowledge.  That 
is,  on  tl  is  subject ;  we  are  acquainted 
with  the  true  nature  of  idols,  and  of 
iol  worship;  we  all  esteem  an  idol  to 
oo  nothing,  and  cannot  be  in  danger  of 
being  led  into  idolatry,  or  into  any  im- 
proper views  in  regard  to  this  subject 
by  participating  of  the  food  and  feasts 
connected  with  idol  worship.  This  is 


CHAPTER  VIII. 


153 


the  statement  and  argument  of  the  Co 
rinthians.  To  this  Paul  makes  two 
answers.  (1.)  In  a  parenthesis  in  ver 
1 — 3,  to  wit,  that  it  was  not  safe  to  rely 
on  mere  knowledge  in  such  a  case,  since 
the  effect  of  mere  knowledge  was  often 
to  puff  men  up  and  to  make  them  proud, 
but  that  they  ought  to  act  rather  from 
"charity,"  or  love;  and,  (2.)  Thai 
though  the  mass  of  them  might  have 
this  knowledge,  yet  that  all  did  not 
possess  it,  and  they  might  be  injured, 
ver.  7.  Having  stated  this  argument 
of  the  Corinthians,  that  all  had  know- 
ledge, in  ver.  1,  Paul  then  in  a  paren- 
thesis states  the  usual  effect  of  know- 
ledge, and  shows  that  it  is  not  a  safe 
guide,  ver.  1 — 3.  In  ver.  4  he  resumes 
the  statement  (commenced  in  ver.  1) 
of  the  Corinthians,  but  which,  in  a 
mode  quite  frequent  in  his  writings,  he 
had  broken  off  by  his  parenthesis  on 
the  subject  of  knowledge ;  and  in  ver. 
4 — 6  he  states  the  argument  more  at 
length  ;  concedes  that  there  was  to  them 
but  one  God,  and  that  the  majority 
of  them  must  know  that ;  but  states  in 
ver.  7,  that  all  had  not  this  knowledge, 
and  that  those  who  had  knowledge 
ought  to  act  so  as  not  to  injure  those 
who  had  not.  t  Knowledge  puffeth  up. 
This  is  the  beginning  of  the  parenthe- 
sis. It  is  the  reply  of  Paul  to  the  state- 
ment of  the  Corinthians,  that  all  had 
knowledge.  The  sense  is,  '  Admitting 
that  you  all  have  knowledge  ;  that  you 
know  what  is  the  nature  of  an  idol, 
and  of  idol  worship  ;  yet  mere  know- 
ledge in  this  case  is  not  a  safe  guide ; 
its  effect  may  be  to  puff  up,  to  fill  with 
pride  and  self-sufficiency,  and  to  lead 
you  astray.  Charity,  or  love,  as  well 
as  knowledge,  should  be  allowed  to 
come  in  as  a  guide  in  such  cases,  and 
will  be  a  safer  guide  than  mere  know 
ledge.'  There  had  been  some  remark 
able  proofs  of  the  impropriety  of  relying 
on  mere  knowledge  as  a  guide  in  reli 
gious  matters  among  the  Corinthians, 
and  it  was  well  for  Paul  to  remind  them 
of  it.  These  pretenders  to  uncommon 
wisdom  had  given  rise  to  their  factions 
disputes,  and  parties,  (see  ch.  i.  ii.  iii.^ 
and  Paul  now  reminds  them  that  it  wu 


I.  CORINTHIANS. 


[A.  D.  59 


2  And  if  "  any  man  think  that 
ne  knoweth  any  thing,  he  know- 

a  Rom. 11.25.  Gal.6.3.  lTim.6.3,4. 


not  safe  to  rely  on  such  a  guide.  And 
it  is  no  more  safe  now  than  it  was  then. 
Mere  knowledge,  or  science,  when  the 
heart  is  not  right,  fills  with  pride ; 
swells  a  man  with  vain  self-confidence 
and  reliance  in  his  own  powers,  and 
very  often  leads  him  entirely  astray. 
Knowledge  combined  with  right  feel- 
ings, with  pure  principles,  with  a  heart 
filled  with  love  to  God  and  men,  may 
be  trusted :  but  not  mere  intellectual 
attainments;  mere  abstract  science  ;  the 
mere  cultivation  of  the  intellect.  Unless 
the  heart  is  cultivated  with  that,  the 
effect  of  knowledge  is  to  make  a  man 
a  pedant;  to  fill  him  with  vain  ideas  of 
his  own  importance;  and  thus  to  lead 
him  into  error  and  to  sin.  ^  But  cha- 
nty edijieth.  Love  (»'  fi^a?™)  ;  so 
the  word  means ;  and  so  it  would  be 
well  to  translate  it.  Our  word  charity 
we  now  apply  almost  exclusively  to 
alms-giving,  or  to  the  favourable  opi- 
nion which  we  entertain  of  others  when 
they  seem  to  be  in  error  or  fault.  The 
word  in  the  Scripture  means  simply 
love.  See  Notes  on  ch.  xiii.  The  sense 
here  is,  '  Knowledge  is  not  a  safe  guide, 
and  should  not  be  trusted.  Love  to  each 
other  and  to  God,  true  Christian  affec- 
tion, will  be  a  safer  guide  than  mere 
knowledge.  Your  conclusion  on  this 
question  should  not  be  formed  from 
mere  abstract  knowledge ;  but  you 
should  ask  what  LOVE  to  others — to 
the  peace,  purity,  happiness,  and  salva- 
tion of  your  brethren — would  demand. 
If  love,  to  them  would  prompt  to  this 
course,  and  permit  you  to  partake  of 
this  food,  it  should  be  done ;  if  not,  if 
it  would  injure  them,  whatever  mere 
knowledge  would  dictate,  it  should  not 
be  done.'  The  doctrine  is,  that  love  to 
God  and  to  each  other  is  a  better  guide 
in  determining  what  to  do  than  mere 
knowledge.  And  it  is  so.  It  will 
prompt  us  to  seek  the  welfare  of  others, 
and  to  avoid  what  would  injure  them. 
It  will  make  us  tender,  affectionate,  and 
kind;  and  will  better  tell  us  what  to 


eth  nothing  yet  as  he  ought  te 
know. 


do,  and  how  to  do  it  in  the  best  way, 
than  all  the  abstract  knowledge  that  is 
conceivable.  The  man  who  is  influ- 
enced by  love,  ever  pure  and  ever  glow- 
ing, is  not  in  much  danger  of  going 
astray,  or  of  doing  injury  to  the  cause 
of  God.  The  man  who  relies  on  his 
knowledge  is  heady,  high-minded,  ob- 
stinate, contentious,  vexatious,  perverse, 
opinionated  ;  and  most  of  the  difficulties 
in  the  church  arise  from  such  men. 
Love  makes  no  difficulty,  but  heals 
and  allays  all :  mere  knowledge  heals 
or  allays  none,  but  is  often  the  occasion 
of  most  bitter  strife  and  contention. 
Paul  was  wise  in  recommending  that 
the  question  should  be  settled  by  love 
and  it  would  be  wise  if  all  Christiana 
would  follow  his  instructions. 

2.  And  if  any  think,  &c.  The  con- 
nexion and  the  scope  of  this  passage 
require  us  to  understand  this  as  de- 
signed to  condemn  that  vain  conceit  of 
knowledge,  or  self-confidence,  which 
would  lead  us  to  despise  others,  or  to 
disregard  their  interests.  '  If  any  one 
is  conceited  of  his  knowledge,  is  so  vain, 
and  proud,  and  self-confident,  that  he 
is  led  to  despise  others,  and  to  disregard 
their  true  interests,  he  has  not  yet  learn- 
ed the  very  first  elements  of  true  know, 
ledge  as  he  ought  to  learn  them.  True 
knowledge  will  make  us  humble,  mo- 
dest, and  kind  to  others.  It  will  not 
puff  us  up,  and  it  will  not  lead  us  to 
overlook  the  real  happiness  of  others.' 
See  Rom.  xi.  25.  ^  Any  thing.  Any 
matter  pertaining  to  science,  morals, 
philosophy,  or  religion.  This  is  a  ge« 
neral  maxim  pertaining  to  all  pretend' 
ers  to  knowledge.  ^  He  knuwcih  no- 
thing yet,  &c.  He  has  not  known 
what  is  most  necessary  to  be  known  on 
the  subject ;  nor  has  he  known  the  true 
use  and  design  of  knowledge,  which  is 
to  edify  and  promote  the  happiness  of 
others.  If  a  man  has  not  so  learned 
any  thing  as  to  make  it  contribute  to 
the  happiness  of  others,  it  is  a  proof 
that  he  has  never  learned  the  tiue  de- 


A.D.  59.] 


CHAPTER  V1U. 


155 


3  But  if  any  man  love  God, 
e  same  is  known  °  of  him. 

4  As  concerning  therefore  the 

a  Nah.1.7.  2Tim.2.19. 


sign  of  the  first  elements  of  knowledge. 
Paul's  design  is  to  induce  them  to  seek 
the  welfare  of  their  brethren.  Know- 
ledge, rightly  applied,  will  promote  the 
happiness  of  all.  And  it  is  true  now 
as  it  was  then,  that  if  a  man  is  a  miser 
in  knowledge  as  in  wealth ;  if  he  lives 
to  accumulate,  never  to  impart ;  if  he 
is  filled  with  a  vain  conceit  of  his  wis- 
dom, and  seeks  not  to^)enefit  others  by 
enlightening  their  ignorance,  and  guid- 
ing them  in  the  way  of  truth,  he  has 
never  learned  the  true  use  of  science, 
any  more  than  the  man  has  of  wealth 
who  always  hoards,  never  gives.  It  is 
valueless  unless  it  is  diffused,  as  the 
light  of  heaven  would  be  valueless  un- 
less diffused  all  over  the  world,  and  the 
waters  would  be  valueless  if  always  pre- 
served in  lakes  and  reservoirs,  and  never 
diffused  over  hills  and  vales  to  refresh 
the  earth. 

3.  But  if  any  man  love  God.  If 
any  man  is  truly  attached  to  God ;  if 
he  seeks  to  serve  him,  and  to  promote 
his  glory.  The  sense  seems  to  be  this. 
'  There  is  no  true  and  real  knowledge 
which  is  not  connected  with  love  to 
God.  This  will  prompt  a  man  also  to 
love  his  brethren,  and  will  lead  him  to 
promote  their  happiness.  A  man's 
course,  therefore,  is  not  to  be  regulated 
by  mere  knowledge,  but  the  grand  prin- 
ciple is  love  to  God  and  love  to  man. 
I  ove  edifies;  love  promotes  happiness  ; 
love  will  prompt  to  what  is  right ;  and 
love  will  secure  the  approbation  of  God.' 
Thus  explained,  this  difficult  verse  ac- 
cords with  the  whole  scope  of  the  pa- 
renthesis, which  is  to  show  that  a  man 
should  not  be  guided  in  his  intercourse 
with  others  by  mere  knowledge,  how- 
ever great  that  may  be  ;  but  that  a  safer  j 
and  better  principle  was  love,  charity  \ 
(I^aTr/)),  whether  exercised  towards  God 
or  man.  Under  the  guidance  of  this, 
man  would  be  in  little  danger  of  error. 
Tinder  ine  direction  of  mer«  knouskdge 


eating  of  those  things  that  are 
offered  in  sacrifice  unto  idols, 
we  know  that  an  idol  *  is  no- 


b  Isa.41.21. 


he  would  never  be  sure  of  a  safe  guide. 
See  ch.  xiii.  ^  The  same  is  known  of 
him.  The  words  "is  known"  (tyveetrrdt) 
I  suppose  to  be  taken  here  in  the  sense 
of  '  is  approved  by  God ;  is  loved  by 
him ;  meets  with  his  favour,'  &c.  In 
this  sense  the  word  known  is  often 
used  in  the  Scriptures.  Note,  Matt.  vii. 
23.  The  sense  is,  If  any  man  acts 
under  the  influence  of  sacred  chanty, 
or  love  to  God,  and  consequent  love  to 
man,  he  will  meet  with  the  approbation 
of  God.  He  will  seek  his  glory,  and 
the  good  of  his  brethren;  he  will  be 
likely  to  do  right ;  and  God  will  approve 
of  his  intentions  and  desires,  and  will 
regard  him  as  his  child.  Little  distin- 
guished, therefore,  as  he  may  be  for 
human  knowledge,  for  that  science 
which  puffs  up  with  vain  self-confi- 
dence, yet  he  will  have  a  more  truly 
elevated  rank,  and  will  meet  with  the 
approbation  and  praise  of  God.  This 
is  of  more  value  than  mere  knowledge, 
and  this  love  is  a  far  safer  guide  than 
any  mere  intellectual  attainments.'  So 
the  world  would  have  found  it  to  be  if 
they  had  acted  on  it ;  and  so  Christiana 
would  always  find  it. 

4.  As  concerning  therefore,  &c.  The 
parenthesis  closes  with  ver.  3.  The 
apostle  now  proceeds  to  the  real  ques- 
tion in  debate,  and  repeats  in  this  verse 
the  question,  and  the  admission  that  all 
had  knowledge.  The  admission  that 
all  had  knowledge  proceeds  through 
ver.  4,  5,  and  6  ;  and  in  ver.  7  he  gives 
the  answer  to  it.  In  ver.  4 — 6  every 
thing  is  admitted  by  Paul  which  they 
asked  in  regard  to  the  real  extent  of 
their  knowledge  on  this  subject;  anc1 
in  ver.  7  he  shows  that  even  on  Ihe 
ground  of  this  admission,  the  conclu- 
sion would  not  follow  that  it  was  right 
to  partake  of  the  food  offered  in  sacri- 
fice in  the  temple  of  an  idol.  ^  The 
eating  of  thosjs  things,  &c.  Whether 
it  i*  fight  to  eat  them.  Here  the  que* 


156 


I.  CORINTHIANS. 


[A.  D.  59. 


thing  in  the  ^  arid,  and  that  there 
is  none  other  °  God  but  one. 

a  Deut.4.39.  Isa.44.8,24. 


tion  is  varied  somewhat  from  what  it 
was  in  ver.  1,  but  substantially  the  same 
inquiry  is  stated.  The  question  was, 
whether  il  was  right  for  Christians  to 
eat  the  meat  of  animals  that  had  been 
fclain  in  sacrifice  to  idols.  1  We  know. 
ver.  1.  We  Corinthians  know;  and 
Paul  seems  fully  to  admit  that  they  had 
all  the  knowledge  which  they  claimed, 
ver.  7.  But  his  object  was  to  show 
that  even  admitting  that,  it  would  not 
follow  that  it  would  be  right  to  partake 
of  that  meat.  It  is  well  to  bear  in  mind 
that  the  object  of  their  statement  in  re- 
gard to  knowledge  was,  to  show  that 
there  could  be  no  impropriety  in  par- 
taking of  the  food.  This  argument  the 
apostle  answers  in  ver.  7.  1  That  an 
idol  is  nothing.  Is  not  the  true  God  ; 
is  not  a  proper  object  of  worship.  We 
are  not  so  stupid  as  to  suppose  that  the 
block  of  wood,  or  the  carved  image,  or 
the  chiseled  marble  is  a  real  intelli- 
gence, and  is  conscious  and  capable  of 
receiving  worship,  or  benefiting  its  vo- 
taries. We  fully  admit,  and  know, 
that  the  whole  thing  is  delusive ;  and 
there  can  be  no  danger  that,  by  partak- 
ing of  the  food  offered  in  sacrifice  to 
them,  we  should  ever  be  brought  to  a 
belief  of  the  stupendous  falsehood  that 
they  are  true  objects  of  worship,  or  to 
deny  the  true  God.  There  is  no  doubt 
that  the  more  intelligent  heathen  had 
this  knowledge ;  and  doubtless  nearly 
all  Christians  possessed  it,  though  a  few 
who  had  been  educated  in  the  grosser 
views  of  heathenism  might  still  have 
regarded  the  idol  with  a  superstitious 
reverence.  For  whatever  might  have 
been  the  knowledge  of  statesmen  and 
philosophers  on  the  subject,  it  was  still 
doubtless  true  that  the  great  mass  of  the 
heathen  world  did  regard  the  dumb 
idols  Arf  the  proper  objects  of  worship, 
and  supposed  that  they  were  inhabited 
by  invisible  spirits — the  gods.  For 
purposes  of  state,  and  policy,  and  im- 
position, the  lawgivers  and  priests  of 
the  pagan  world  were  careful  to  cherish 


5  For   though   there  be    that 
are  ft  called  gods,  whether  in  hea- 

6  Jno.10.34,35. 


this  delusion.  See  ver.  7.  f  Is  no- 
thing.  Is  delusive ;  is  imaginary. 
There  may  have  been  a  reference  here 
to  the  name  of  an  idol  among  the  He- 
brews. They  called  idols  o^N  (Eli- 
/*m),  or  in  the  singular  S^N  (Elil),  vain, 
null,  nothing-worth,  nothingness,  va- 
nity, weakness,  &c. ;  indicating  their 
vanity  and  powerlessness.  Lev.  xxvi.  1. 
1  Chron.  xvi.  26.  Isa.  ii.  8;  x.  10; 
xix.  11.  13.  20;  xxxi.  7.  Ps.  xc.  5. 
Ezek.  xxx.  13.  Hab.  ii.  18.  Zech. 
xi.  17,  &c.  ^  In  the  world.  It  is 
nothing  at  all ;  it  has  no  power  over 
the  world ;  no  real  existence  any- 
where. There  are  no  such  gods  as  the 
heathens  pretend  to  worship.  There 
is  but  one  God ;  and  that  fact  is  known 
to  us  all.  The  phrase  "  in  the  world" 
seems  to  be  added  by  way  of  emphasis, 
to  show  the  utter  nothingness  of  idols ; 
to  explain  in  the  most  emphatic  manner 
the  belief  that  they  had  no  real  exist- 
ence. H  And  that  there  is  none  other 
gods  but  one.  This  was  a  great  car- 
dinal truth  of  religion.  See  Note,  Mark 
xii.  29.  Comp.  Deut.  vi.  4,  5.  To  keep 
this  great  truth  in  mind  was  the  grand 
object  of  the  Jewish  economy  ;  and  this 
was  so  plain,  and  important,  that  the 
Corinthians  supposed  that  it  must  be 
admitted  by  all.  Even  though  they 
should  partake  of  the  meat  that  was  of- 
fered in  sacrifice  to  idols,  yet  they  sup- 
posed it  was  not  passible  that  any  of 
them  could  forget  the  great  cardinal 
truth  that  there  was  but  one  God. 

5.  That  are  called  gods.  Gods  so 
called.  The  heathens  everywhere  wor- 
shipped multitudes,  and  gave-  to  them 
the  name  of  gods,  f  Whether  in  hea- 
ven. Residing  in  heaven,  as  a  part 
of  the  gods  were  supposed  to  do.  Per- 
haps, there  may  be  allusion  here  to  the 
sun,  moon,  and  stars  ;  but  I  rather  su.p- 
pose  that  reference  is  made  to  the  ce- 
lestial deities,  or  to  those  who  were 
supposed  to  reside  in  heaven,  though 
they  were  supposed  occasionally  to  visit 
the  earth,  as  Jupiter,  Juno,  Mercury 


I.D.  59.1 


CHAPTER  VIII. 


15? 


ven  or  in  earth,  (as  there  be  gods 
many  and  lords  many,) 


6  But  to  us  a  there  is  but  one 
God,  the  Father,  of  whom  are 

a  Mal.2.10.  Eph.4.6. 


Arc.  J  Or  in  earth.  Upon  the  earth ; 
or  that  reigned  particularly  over  the 
earth,  or  sea,  as  Ceres,  Neptune,  &c. 
The  ancient  heathens  worshipped  some 
gods  that  were  supposed  to  dwell  in 
heaven  :  others  that  were  supposed  to 
reside  on  earth  ;  and  others  that  pre- 
sided over  the  inferior  regions,  as  Pluto, 
&c.  f  As  there  be  gods  many  (^3-^-5^), 
&c.  As  there  are,  in  fact,  many  which 
are  so  called  or  regarded.  It  is  a  fact 
that  the  heathens  worship  many  whom 
they  esteem  to  be  gods,  or  whom  they 
regard  as  such.  This  cannot  be  an  ad- 
mission of  Paul  that  they  were  truly 
gods,  and  ought  to  be  worshipped ;  but 
it  is  a  declaration  that  they  esteemed 
them  to  be  such,  or  that  a  large  number 
of  imaginary  beings  were  thus  adored. 
The  emphasis  should  be  placed  on  the 
word  many ;  and  the  design  of  the 
parenthesis  is,  to  show  that  the  number 
of  these  that  were  worshipped  was  not 
a  few,  but  was  immense  ;  and  that  they 
were  in  fact  worshipped  as  gods,  and 
allowed  to  have  the  influence  over  their 
minds  and  lives  which  they  w^uld  have 
if  they  were  real ;  that  is,  that  the  effect 
of  this  popular  belief  was  to  produce  just 
as  much  fear,alarm,  superstition,  and  cor- 
ruption, as  though  these  imaginary  gods 
had  a  real  existence.  So  that  though 
the  more  intelligent  of  the  heathen  put 
no  confidence  in  them,  yet  the  effect  on 
the  great  mass  was  the  same  as  if  they 
had  had  a  real  existence,  and  exerted 
over  them  a  real  control,  t  And  lords 
many  (jcJg/o/  TTOXXO/).  Those  who  had 
a  rule  over  them ;  <k>  whom  they  sub- 
mitted themselves ;  and  whose  laws 
they  obeyed.  This  name  lord  was 
often  given  to  their  idol  gods.  Thus 
among  the  nations  of  Canaan  their  idols 
was  called  Spa  (Baal,  or  /ore?),  the  tu- 
telary god  of  the  Phenicians  and  Sy- 
rians. Judg.  viii.  33 ;  ix.  4.  46.  It  is 
used  here  with  reference  to  the  idols, 
and  means  that  the  laws  which  they 
irere  supposed  to  give  in  regard  to  their 


worship  had  control  over  the  minds  of 
their  worshippers. 

6.  But  to  us.  Christians.  We  ac- 
knowledge but  one  God.  Whatever  the 
heathen  worship,  we  know  that  there  is 
but  one  God ;  and  he  alone  has  a  right 
to  rule  over  us.  J  One  God,  the  Fa- 
ther. Whom  we  acknowledge  as  the 
Father  of  all ;  Author  of  all  things ;  and 
who  sustains  to  all  his  w@rks  the  rela- 
tion of  a  father.  The  word  "  Father* 
here  is  not  used  as  applicable  to  the 
first  person  of  the  Trinity,  as  distin- 
guished from  the  second,  but  is  applied 
to  God  as  God ;  not  as  the  Father  in 
contradistinction  from  the  Son,  but  to 
the  divine  nature  as  such,  without  re- 
ference to  that  distinction — the  Father 
as  distinguished  from  his  offspring,  the 
works  that  owe  their  origin  to  him. 
This  is  manifest,  (1.)  Because  the  apos- 
tle does  not  use  the  correlative  term 
"  Son"  when  he  comes  to  speak  of  the 
"  one  Lord  Jesus  Christ ;''  and  (2.)  Be- 
cause the  scope  of  the  passage  requires 
it.  The  apostle  speaks  of  God,  of  the 
divine  nature,  the  one  infinitely  holy 
Being,  as  sustaining  the  relation  of 
Father  to  his  creatures.  He  produced 
them.  He  provides  for  them.  He  pro- 
tects them,  as  a  father  does  his  children. 
He  regards  their  welfare ;  pities  them 
in  their  sorrows ;  sustains  them  in  trial ; 
shows  himself  to  be  their  friend.  The 
name  Father  is  thus  given  frequently 
to  God,  as  applicable  to  the  one  God, 
the  divine  Being.  Ps.  ciii.  13.  Jer. 
xxxi.  9.  Mai.  i.  6;  ii.  10.  Matt.  vi.  9. 
Luke  xi.  2,  &c.  In  other  places  it  is 
applied  to  the  first  person  of  the  Tri 
nity  as  distinguished  from  the  second ; 
and  in  these  instances  the  correlative 
Son  is  used.  Luke  x.  22;  xxii.  42. 
John  i.  18;  iii.  35;  v.  19,  20,  21,  22, 
20.  26.  30.  36.  Heb.  i.  5.  2  Pet.  i.  17, 
&c.  f  Of  whom  (t%  &y).  From  whom, 
as  a  fountain  and  source ;  by  whose 
counsel,  plan,  and  purpose.  He  is  the 
great  source  of  all ;  and  all  depend  on 


158 


I.  CORINTHIANS. 


[A.  D.  59 


all   things,    and    we   in  i   him ; 
and  one  Lord  Jesus  Christ,  by 

•  or,  for. 


whom  *  are  all  things,  and 
by  him. 

a  Jno.1.3.  Heb.1.2. 


him.  It  was  by  his  purpose  and  power 
that  all  things  were  formed,  and  to  all 
he  sustains  the  relation  of  a  Father. 
The  agent  in  producing  all  things, 
however,  was  the  Son.  Col.  i.  16. 
Note,  John  i.  3.  ^  Are  all  things. 
These  words  evidently;  refer  to  the 
whole  work  of  creation,  as  deriving 
their  origin  from  God.  Gen.i.  1.  Every 
thing  has  thus  been  formed  in  accord- 
ance with  his  plan  ;  and  all  things  now 
depend  on  him  as  their  Father.  1  And 
we.  We  Christians.  We  are  what  we 
are  by  him.  We  owe  our  existence  to 
him ;  and  by  him  we  have  been  rege- 
nerated and  saved.  It  is  owing  to  his 
counsel,  purpose,  agency,  that  we  have 
an  existence ;  and  owing  to  him  that 
we  have  the  hope  of  eternal  life.  The 
leading  idea  here  is,  probably,  that  to 
God  Christians  owe  their  hopes  and 
happiness.  \  In  him  («?  dt/riV) ;  or 
rather  unto  him  :  that  is,  we  are  formed 
for  him,  and  should  live  to  his  glory. 
We  have  been  made  what  we  are,  as 
Christians,  that  we  may  promote  his 
honour  and  glory.  *|j  And  one  Lord, 
&c.  One  Lord  in  contradistinction  from 
the  "  many  lords"  whom  the  heathens 
worshipped.  The  word  Lord  here  is 
used  in  the  sense  of  proprietor,  ruler, 
governor,  or  king ;  and  the  idea  is,  that 
Christians  acknowledge  subjection  to 
him  alone,  and  not  to  many  sovereigns, 
as  the  heathens  did.  Jesus  Christ  is 
the  Ruler  and  Lord  of  his  people.  They 
acknowledge  their  allegiance  to  him  as 
their  supreme  Lawgiver  and  King. 
They  do  not  acknowledge  subjection 
to  many  rulers,  whether  imaginary 
gods  or  men;  but  receive  their  laws 
from  him  alone.  The  word  "  Lord" 
here  does  not  imply  of  necessity  any 
inferiority  to  God ;  since  it  is  a  term 
which  is  frequently  applied  to  God  him- 
self. The  idea  in  the  passage  is,  that 
from  God,  the  Father  of  all,  we  derive 
our  existence,  and  all  that  we  have ; 
and  that  we  acknowledge  immediate 
*»d  direct  subjection  to  the  Lord  Jesus 


as  our  Lawgiver  and  Sovereign.  From 
him  Christians  receive  their  laws,  and 
to  him  they  submit  their  lives.  And 
this  idea  is  so  far  from  supposing  infe* 
riority  in  the  Lord  Jesus  to  God,  that 
it  rather  supposes  equality ;  since  a  right 
to  give  laws  to  men,  to  rule  their  con 
sciences,  to  direct  their  religious  opi- 
nions and  their  lives,  can  appropriately 
appertain  only  to  one  who  h'as  equality 
with  God.  1  By  whom,  &c.  (//'  w). 
By  whose  agency  ,•  or  through  whom, 
as  the  agent.  The  word  "  by"  (if) 
stands  in  contradistinction  from  "  of" 
(«!)  in  the  former  part  of  the  verse; 
and  obviously  means,  that,  though  "  all 
things"  derived  their  existence  from 
God  as  the  fountain  and  author,  yet  it 
was  "  by  "  the  agency  of  the  Lord  Jesus. 
This  doctrine,  that  the  Son  of  God  was 
the  great  agent  in  the  creation  of  the 
world,  is  elsewhere  abundantly  taught 
in  the  Scriptures.  See  Note,  John  i.  3. 
K  Are  all  things.  The  universe ;  for 
so  the  phrase  Ta  Trdvrx.  properly  means. 
No  words  could  better  express  the  idea 
of  the  universe  than  these;  and  the 
declaration  is  therefore  explicit  that  the 
Lord  Jesus  created  all  things.  Some 
explain  this  of  the  "  new  creation ;"  as 
if  Paul  had  said  that  all  things  per- 
taining to  our  salvation  were  from  him. 
But  the  objections  to  this  interpretation 
are  obvious.  (1.)  It  is  not  the  natural 
signification.  (2.)  The  phrase  "all 
things"  naturally  denotes  the  universe. 
(3.)  The  scope  of  the  passage  requires 
us  so  to  understand  it.  Paul  is  not 
speaking  of  the  new  creature ;  but  he 
is  speaking  of  tl^  question  whether 
there  is  more  than  one  God,  one  Crea- 
tor, one  Ruler  over  the  wide  universe. 
The  heathen  said  there  was ;  Chrislia 
affirmed  that  there  was  not.  The  scope, 
therefore,  of  the  passage  requires  us  to 
understand  this  of  the  vast  material 
universe ;  and  the  obvious  declaration 
here  is,  that  the  Lord  Jesus  was  the 
Creator  of  all.  f  And  we.  We  Chris- 
tians (1  Pet.  i.  21") ;  or,  we  as  men 


A.D.  59.] 


CHAPTER  VI11. 


7  Howbeit    there  is   not    in 
every  man  that  knowledge :  for 


some,   with    conscience    of  the 
idol  unto  this  hour,  eat  it  as  a 


\ve  have  derived  our  existence  "  by " 
VV/)  or  through  him.  The  expression 
will  apply  either  to  our  original  crea- 
tion, or  to  our  hopes  of  heaven,  as  being 
by  him ;  and  is  equally  true  respecting 
both.  Probably  the  idea  is,  that  all  that 
we  have,  as  men  and  as  Christians, 
our  lives  and  our  hopes,  are  through 
him,  and  by  his  agency.  Tf  By  him 
(//  HUTOU*).  By  his  agency.  Paul  had 
said,  in  respect  to  God  the  Father  of  all, 
that  we  were  unto  (\K )  him ;  he  here 
says  that  in  regard  to  the  Lord  Jesus, 
we  are  by  (//')  him,  or  by  his  agency. 
The  sense  is,  '  God  is  the  author,  the 
former  of  the  plan  ;  the  source  of  being 
and  of  hope  ;  and  we  are  to  live  to  him  : 
but  Jesus  is  the  agent  by  whom  all 
these  things  are  made,  and  through 
whom  they  are  conferred  on  us.'  Ari- 
ans  and  Socinians  have  made  use  of 
this  passage  to  prove  that  the  Son  was 
inferior  to  God  ;  and  the  argument  is, 
that  the  name  God  is  not  given  to 
Jesus,  but  another  name  implying  infe- 
riority ;  and  that  the  design  of  Paul 
was  to  make  a  distinction  between  God 
and  the  Lord  Jesus.  It  is  not  the  de- 
sign of  these  Notes  to  examine  opinions 
in  theology  ;  but  in  reply  to  this  argu- 
ment we  may  observe,  briefly,  (1.)  That 
those  who  hold  to  the  divinity  of  the 
Lord  Jesus  do  not  deny  that  there  is  a 
distinction  between  him  and  the  Father : 
they  fully  admit  and  maintain  it,  both 
in  regard  to  his  eternal  existence  (i.  e. 
that  there  is  an  eternal  distinction  of 
persons  in  the  Godhead)  and  in  regard 
to  his  office  as  mediator.  (2.)  The 
term  "  Lord,"  given  here,  does  not  of 
necessity  suppose  that  he  is  inferior  to 
God.  (3.)  The  design  of  the  passage 
supposes  that  there  was  equality  in 
some  respects.  God  the  Father  and 
the  Lord  Jesus  sustain  relations  to 
men  that  in  some  sense  correspond  to 
the  "  many  gods"  and  the  "  many  lords" 
that  the  heathen  adored  ;  but  they  were 
equal  in  nature.  (4.)  The  work  of 
creation  is  expressly  in  this  passage 


ascribed  to  the  Lord  Jesus.  But  the 
work  of  creation  cannot  be  performed 
by  a  creature.  There  can  be  no  dele- 
gated God,  and  no  delegated  omnipo- 
tence, or  delegated  infinite  wisdom  and 
omnipresence.  The  work  of  creation 
implies  divinity ;  or  it  is  impossible  to 
prove  that  there  is  a  God :  and  if  the 
Lord  Jesus  made  "ALL  THINGS,"  hfo 
must  be  God. 

7.  Howbeit.  But.  In  the  previous 
verses  Paul  had  stated  the  argument  of 
the  Corinthians — that  they  all  knew 
that  an  idol  was  nothing;  that  they 
worshipped  but  one  God ;  and  that 
there  could  be  no  danger  of  their  fall- 
ing into  idolatry,  even  should  they  par- 
take of  the  meat  offered  in  sacrifice  to 
idols.  Here  he  replies,  that  though 
this  might  be  generally  true,  yet  it  wag 
not  universally  ;  for  that  some  were 
ignorant  on  this  subject,  and  supposed 
that  an  idol  had  a  real  existence,  and 
that  to  partake  of  that  meat  would  be 
to  confirm  them  in  their  superstition. 
The  inference  therefore  is,  that  on  their 
account  they  should  abstain.  See  ver. 
11 — 13.  ^  There  is  not,  &c.  There 
are  some  who  are  weak  and  ignorant , 
who  have  still  remains  of  heathen  opi- 
nions and  superstitious  feelings,  ^f  Tha* 
knowledge.  That  there  is  but  one  God ; 
and  that  an  idol  is  nothing.  If  For 
some,  with  conscience  of  the  idol.  From 
conscientious  regard  to  the  idol ;  be- 
lieving that  an  idol  god  has  a  real 
existence ;  and  that  his  favour  should 
be  sought,  and  his  wrath  be  deprecated. 
It  is  not  to  be  supposed  that  converted 
men  would  regard  idols  as  the  only 
God  ;  but  they  might  suppose  that  they 
were  intermediate  beings,  good  or  bad 
angels,  and  that  it  was  proper  to  seek 
their  favour  or  avert  their  wrath.  We 
are  to  bear  in  mind  that  the  heathen 
were  exceedingly  ignorant;  and  that 
their  former  notions  and  superstitious 
feelings  about  the  gods  whom  their 
fathers  worshipped,  and  whom  they 
had  adored,  would  not  soon  leav 


160 


I.  CORINTHIANS. 


tiling  offered  unto  an  idol ;  and 
their  conscience  being  weak  is 
defiled. 

8  But  meat a  commendeth  us 

aRom.14.17. 


[A.  D.  59 

not  to  God  :  for  neither  if  wt 
eat,  *  are  we  the  better ;  nei- 
ther if  we  eat  not,  z  are  we  the 
worse. 

l  or,  have  we  the  more.     *  or,  have  we  the  less. 


them,  even  on  their  conversion  to 
Christianity.  This  is  just  one  instance, 
like  thousands,  in  which  former  erro- 
neous opinions,  prejudices,  or  supersti- 
tious views  may  influence  those  who 
are  truly  converted  to  God,  and  great- 
ly mar  and  disfigure  tke  beauty  and 
symmetry  of  their  religious  character. 
1  Eat  it  as  a  thing,  &c.  As  offered  to 
an  idol  who  was  entitled  to  adoration  ; 
or  as  having  a  right  to  their  homage. 
They  supposed  that  some  invisible  spi- 
rit was  present  with  the  idol ;  and  that 
his  favour  should  be  sought,  or  his 
wrath  averted,  by  sacrifice.  J  And 
their  conscience  being  weak.  Being 
unenlightened  on  this  subject ;  and 
being  too  weak  to  withstand  the  temp- 
tation in  such  a  case.  Not  having  a 
conscience  sufficiently  clear  and  strong 
to  enable  them  to  resist  the  temptation  ; 
to  overcome  all  their  former  prejudices 
and  superstitious  feelings;  and  to  act 
in  an  independent  manner,  as  if  an  idol 
were  nothing.  Or  their  conscience  was 
morbidly  sensitive  and  delicate  on  this 
subject:  they  might  be  disposed  to  do 
right,  and  yet  not  have  sufficient  know- 
ledge to  convince  them  that  an  idol  was 
nothing,  and  that  they  ought  not  to 
regard  it.  |  Is  dejiled.  Polluted  ;  con- 
taminated. By  thus  countenancing 
idolatry  he  is  led  into  sin,  and  contracts 
guilt  that  will  give  him  pain  when  his 
conscience  becomes  more  enlightened, 
ver.  11.  13.  From  superstitious  reve- 
rence of  the  idol,  he  might  think  that 
he  was  doing  right ;  but  the  effect 
would  be  to  lead  him  to  a  conformity 
to  idol  worship  that  would  defile  his 
conscience,  pollute  his  mind,  and  ulti- 
mately produce  the  deep  and  painful 
conviction  of  guilt.  The  general  rej/ly, 
therefore,  of  Paul  to  the  first  argument 
in  favour  of  partaking  of  the  meat 
offered  in  sacrifice  to  idols  is,  that  all 


Christians  have  not  full  knowledge  on 
the  subject ;  and  that  to  partake  of  that 
might  lead  them  into  the  sin  of  idola- 
try, and  corrupt  and  destroy  their  souls. 
8  But  meat  commendeth  us  not  to 
God.  This  is  to  be  regarded  as  the  view 
presented  by  the  Corinthian  Christians, 
or  by  the  advocates  for  partaking  of  the 
meat  offered  in  sacrifice  to  idols.  The 
sense  is,  '  Religion  is  of  a  deeper  and 
more  spiritual  nature  than  a  mere  re- 
gard to  circumstances  like  these.  God 
looks  at  the  heart.  He  regards  the 
motives,  the  thoughts,  the  moral  actions 
of  men.  The  mere  circumstance  of 
eating  meat,  or  abstaining  from  it,  can- 
not make  a  man  better  or  worse  in  the 
sight  of  a  holy  God.  The  acceptable 
worship  of  God  is  not  placed  in  such 
things.  It  is  more  spiritual;  more 
deep;  more  important.  And  therefore,' 
the  inference  is,  'it  cannot  be  a  matter 
of  much  importance  whether  a  man 
eats  the  meat  offered  in  sacrifice  to 
idols,  or  abstains.'  To  this  argument 
the  apostle  replies  (ver.  9 — 13),  that 
although  this  might  be  true  in  itself, 
yet  it  might  be  the  occasion  of  leading 
others  into  sin,  and  it  would  then  be- 
come a  matter  of  great  importance  in 
the  sight  of  God,  and  should  be  in  the 
sight  of  all  true  Christians.  The  word 
"commendeth"  (irt^ivvtxrt)  means  pro- 
perly to  introduce  to  the  favour  of  any 
one,  as  a  king  or  ruler ;  and  here  mean* 
to  recommend  to  the  favour  of  God, 
God  does  not  regard  this  as  a  matter 
of  importance.  He  does  not  make  hit» 
favour  depend  on  unimportant  circum- 
stances like  this.  J  Neither  if  we  eat 
If  we  partake  of  the  meat  offered  tc 
idols.  ^  Are  we  the  better.  Margin. 
Have  we  the  more.  Gr.  Do  we  abound 
(Tr^Kra-fJcfjttv') ;  that  is,  in  moral  worth 
or  excellence  of  character.  See  Note, 
Rev.  xiv.  17.  1  Are  we  the  worse, 


A.  D.  59.] 

9  But  take  heed  lest  by  any 
means    this   *  liberty  a  of  yours 
become    a    sfumbling-block    to 
them  that  are  weak. 

10  For  if  any  man  see  thee 

»  or,  po-r.er.          a  Rom.14. 13,20.  Gal.5.13. 


CHAPTER  VP1. 


1(51 


Margin,  Have  we  the  less.  Greek,  Do 
we  lack  cr  want  (cV-rtgow^sS-at)  ;  that  is, 
in  moral  worth  or  excellence. 

9.  But  take  heed.  This  is  the  reply 
of  Paul  to  the  argument  of  the  Corinth- 
ians in  ver.  8.  'Though  all  that  you 
say  should  be  admitted  to  be  true,  as  it 
must  be;  though  a  man  is  neither 
morally  better  nor  worse  for  partaking 
of  meat  or  abstaining  from  it ;  yet  the 
grand  principle,  to  be  observed  is,  so  to 
act  as  not  to  injure  your  brethren. 
Though  you  may  be  no  better  or  worse 
for  eating  or  not  eating,  yet  if  your 
conduct  shall  injure  others,  and  lead 
them  into  sin,  that  is  a  sufficient  guide 
to  determine  you  what  to  do  in  the 
cas«.  You  should  abstain  entirely.  It 
is  of  far  more  importance  that  your 
brother  should  not  be  led  into  sin,  than 
it  is  that  you  should  partake  of  meat 
which  you  acknowledge  (ver.  8)  is  in 
itself  of  no  importance.'  ^  Lest  by 
any  means  (//»'  5ra>?).  You  should  be 
careful  that  by  no  conduct  of  yours 
your  brother  be  led  into  sin.  This  is  a 
general  principle  that  is  to  regulate 
Christian  conduct  in  all  matters  that 
are  in  themselves  indifferent,  ^f  This 
liberty  of  yours.  This  which  you 
claim  as  a  right;  this  power  which 
you  have,  and  the  exercise  of  which  is 
in  itself  lawful.  The  liberty  or  power 
(tfrurix.)  here  referred  to  was  that  of 
partaking  of  the  meat  that  was  offered 
in  sacrifice  to  idols,  ver.  8.  A  man 
may  have  a  right  abstractly  to  do  a 
thing,  but  it  may  not  be  prudent  or 
wise  to  exercise  it.  t  Become  a  stum- 
bling-block. An  occasion  of  sin.  Note, 
Matt.  v.  29;  also  Note,  Rom.  xiv.  13. 
See  that  it  be  not  the  occasion  of  lead- 
ing others  to  sin,  and  to  abandon  their 
Christian  profession,  ver.  10.  f  To 
them  that  are  weak.  To  those  pro- 
fessing Christians  who  are  not  fully 
14* 


which  hast  knowledge  sit  at  meat 
in  the  idol's  temple,  shall  not  the 
conscience  of  him  which  is  weak 
be  2emboldened  to  eat  those  things 
which  are  offered  to  idols  ; 

»  ethfied. 

informed  or  instructed  in  regard  to  the 
true  nature  of  idolatry,  and  who  still 
may  have  a  superstitious  regard  for  the 
gods  whom  their  fathers  worshipped. 

10.  For  if  any  man.  Any  Chris- 
tian brother  who  is  ignorant,  or  any 
one  who  might  otherwise  become  a 
Christian.  ^  Which  hast  knowledge 
Who  are  fully  informed  in  regard  to 
the  real  nature  of  idol  worship.  You 
will  be  looked  up  to  as  an  example. 
You  will  be  presumed  to  be  partaking 
of  this  feast  in  honour  of  the  idol.  You 
will  thus  encourage  him,  and  he  will 
partake  of  it  with  a  conscientious  re- 
gard to  the  idol.  ^  Sit  at  meat. 
Sitting  down  to  an  entertainment 
in  the  temple  of  the  idol.  Feasts 
were  often  celebrated,  as  they  are  now 
among  the  heathen,  in  honour  of  idols. 
Those  entertainments  were  either  in 
the  temple  of  the  idol,  or  at  the  house 
of  him  who  gave  't  mt  Shall  not  the 
conscience  of  him  which  is  weak.  Of 
the  nian  who  is  not  fully  informed,  or 
who  still  regards  the  idol  with  super- 
stitious feelings.  See  ver.  7.  Tf  Be 
emboldened.  Margin,  Edified  (ciit'Jc,- 
ftn&)i<r*Tctt').  Confirmed ;  established. 
So  the  word  edify  is  commonly  used 
in  the  New  Testament.  Acts  ix.  31. 
Rom.  xiv.  19.  Eph.  iv.  12.  1  Thess. 
v.  11.  The  sense  here  is,  <  Before  this 
he  had  a  superstitious  regard  for  idols. 
He  had  the  remains  of  his  former  feel- 
ings and  opinions.  But  he  was  not 
established  in  the  belief  that  an  idol 
was  any  thing;  and  his  superstitious 
feelings  were  fast  giving  way  to  the 
better  Christian  doctrine  that  they  were 
nothing.  But  now,  by  your  example, 
he  will  be  fully  confirmed  in  the  belief 
that  an  idol  is  to  be  regarded  with  re- 
spect and  homage.  He  will  see  you 
in  the  very  temple,  partaking  of  a  feast 
in  honour  r»f  the  idol ;  and  he  will  infer 


162 


CORINTHIANS. 


11  And   through   thy   know- 
Ledge    shall    the    weak   brother 


not  only  that  it  is  right,  but  that  it  is  a 
matter  of  conscience  with  you,  and  will 
follow  your  example.' 

11.  And  through  thy  knowledge. 
Because  you  knew  that  an  idol  was 
nothing,  and  that  there  could  be  really 
no  danger  of  falling  into  idolatry  from 
partaking  of  these  entertainments.  You 
will  thus  be  the  means  of  deceiving 
and  destroying  him.  The  argument 
of  the  apostle  here  is,  that  if  this  was 
',o  be  the  result,  the  duty  of  those  who 
had  this  knowledge  was  plain.  \  Shall 
the  weak  brother.  The  uninformed  and 
ignorant  Christian.  That  it  means  a 
real  Christian  there  can  be  no  doubt. 
For  (1.)  It  is  the  usual  term  by  which 
Christians  are  designated — the  endear- 
ing name  of  brother;  and  (2.)  The 
scope  of  the  passage  requires  it  so  to 
be  understood.  See  Note,  Rom.  xiv. 
20.  If  Perish.  Be  destroyed ;  ruined ; 
lost.  Note,  John  x.  28.  So  the  word 
tiTroKitrati  properly  and  usually  signi- 
fies. The  sense  is,  that  the  tendency 
of  this  course  would  be  to  lead  the  weak 
brother  into  sin,  to  apostasy,  and  to 
ruin.  But  this  does  not  prove  that 
any  who  were  truly  converted  should 
apostatize  and  be  lost;  for  (1.)  There 
may  be  a  tendency  to  a  thing,  and  yet 
that  thing  may  never  happen.  It  may 
be  arrested,  and  the  event  not  occur. 
(2.)  The  warning  designed  to  prevent 
it  may  be  effectual,  and  be  the  means 
of  saving.  A  man  in  a  canoe  floating 
down  the  Niagara  river  may  hsrVe  a 
tendency  to  go  over  the  falls ,  but  he 
may  be  hailed  from  the  shore,  and  the 
hailing  may  be  eifectual,  and  he  may 
be  saved.  The  call  to  him  was  de- 
signed to  save  him,  and  actually  had 
that  effect.  So  it  may  be  in  the  warn- 
ings to  Christians.  (3.)  The  apostle 
does  not  say  that  any  true  Christian 
would  be  lost.  He  puts  a  question ; 
and  affirms  that  if  one  thing  was  done, 
another  might  follow.  But  this  is  not 
affirming  that  any  one  would  be  lost. 
So  I  might  say  that  if  the  man  con- 


[A.D.  59. 

perish,  for  whom  Christ  died  ? 
12  But  °  when    ye    sin    so 

a  Matt.2».40,45. 


tinned  to  float  on  towards  the  falls  of 
Niagara,  he  would  be  destroyed.  If  one 
thing  was  done,  the  other  would  be  a 
consequence.  But  this  would  be  very 
different  from  a  statement  that  a  man 
had  actually  gone  over  the  falls,  and 
been  lost.  (4.)  It  is  elsewhere  abun- 
dantly proved  that  no  one  who  bar 
been  truly  converted  will  apostatize 
and  be  destroyed.  See  Notes,  John  x. 
28.  Comp.  Note,  Rom.  viii.  29,  30. 
1  For  whom  Christ  died.  This  is 
urged  as  an  argument  why  we  should 
not  do  any  thing  that  would  tend  to 
destroy  the  souls  of  men.  And  no 
stronger  argument  could  be  used.  The 
argument  is,  that  we  should  not  do  any 
thing  that  would  tend  to  frustrate  the 
work  of  Christ,  that  would  render  the 
shedding  of  his  blood  vain.  The  possi- 
bility  of  doing  this  is  urged ;  and  that 
bare  possibility  should  deter  us  from  a 
course  of  conduct  that  might  have  this 
tendency.  It  is  an  appeal  drawn  from 
the  deep  and  tender  love,  the  suffer- 
ings, and  the  dying  groans  of  the  Son 
of  God.  If  he  endured  so  much  to 
save  the  soul,  assuredly  we  should  not 
pursue  a  course  that  would  tend  to 
destroy  it.  If  he  denied  himself  so 
much  to  redeem,  we  should  not,  as- 
suredly, be  so  fond  of  self-gratification 
as  to  be  unwilling  to  abandon  any 
thing  that  would  tend  to  destroy. 

12.  But  when  ye  sin  so  against  the 
brethren.  This  is  designed  further  to 
show  the  evil  of  causing  others  to  sin ; 
and  hence  the  evil  which  might  arise 
from  partaking  of  the  meat  offered  to 
idols.  The  word  sin  here  is  to  be 
taken  in  the  sense  of  injuring,  offend- 
ing, leading  into  sin.  You  violate 
the  law  which  requires  you  to  love 
your  brethren,  and  to  seek  their  wel- 
fare, and  thus  you  sin  against  them. 
Sin  is  properly  against  God ;  but  there 
may  be  a  course  of  injury  pursued 
against  men,  or  doing  them  injustice 
or  wrong,  and  this  is  sin  against 
them.  Christians  are  bound  to  do  right 


A.  D.  59.] 


CHAPTER  VIII. 


163 


against  the  brethren,  and  wound 
their  weak  conscience,  ye  sin 
against  Christ. 

13  Wherefore,  if  meat  make 


towards  all.  If  And  pound  their  weak 
conscience.  The  word  wound  here 
(TU?TTCVT«C,  smiting,  beating")  is  taken 
in  the  sense  of  injure.  Their  con- 
sciences are  ill-informed.  They,  have 
not  the  knowledge  which  you  have. 
And  by  your  conduct  they  are  led  far- 
ther into  error,  and  believe  that  the 
.dol  is  something,  and  is  to  be  honoured. 
They  are  thus  led  into  sin,  and  their 
conscience  is  more  and  more  perverted, 
and  oppressed  more  and  more  with  a 
sense  of  guilt,  f  Ye  sin  against  Christ. 
Because  (1.)  Christ  has  commanded 
you  to  love  them,  and  seek  their  good, 
and  not  to  lead  them  into  sin ;  and 
(2.)  Because  they  are  so  intimately 
united  to  Christ  (Notes,  John  xv.  l,&c.) 
that  to  offend  them  is  to  offend  him ; 
to  injure  the  members  is  to  injure  the 
head  ;  to  destroy  their  souls  is  to  pain 
his  heart  and  to  injure  his  cause. 
Note,  Matt.  x.  40.  Comp.  Luke  x.  16. 
13.  Wherefore.  As  the  conclusion 
of  the  whole  matter,  f  If  meat,  &c. 
Paul  here  proposes  his  own  views  and 
feelings,  or  tells  them  how  he  would 
act  in  order  to  show  them  how  they 
should  act  in  these  circumstances. 
f  Make  my  brother  to  offend.  Lead 
him  into  sin ;  or  shall  be  the  cause  of 
leading  him  into  error  and  guilt.  It 
does  not  mean,  if  the  eating  of  meat 
should  enrage  or  irritate  another;  but 
if  it  is  the  occasion  of  his  being  led 
into  transgression.  How  this  might 
be  done  is  stated  in  ver.  10.  ^  I  will 
eat  nojlesh,  &c.  My  eating  meat  is  a 
matter  of  comparative  unimportance. 
I  can  dispense  with  it.  It  is  of  much 
less  importance  to  me  than  happiness, 
a  good  conscience,  and  salvation  are  to 
my  brother.  And  the  law  of  love 
therefore  to  him  requires  me  to  deny 
myself  rather  than  to  be  the  occasion 
of  leading  him  into  sin.  This  is  a 
no'jle  resolution ;  and  marks  a  great, 


my  brothei  to  offend,  I  will  eat 
no  flesh  while  the  world  stand- 
eth,  lest  tt  I  make  my  brother  to 
offend. 

a  c.9.22. 

disinterested,  and  magnanimous  spirit. 
It  is  a  spirit  that  seeks  the  good  of  all ; 
that  can  deny  itself;  that  is  supremely 
anxious  for  the  glory  of  God  and  the 
salvation  of  man,  and  that  can  make 
personal  comfort  and  gratification  sub- 
servient to  the  good  of  others.  It  was 
the  principle  on  which  Paul  always 
acted ;  and  is  the  very  spirit  of  the 
self-denying  Son  of  God.  f  While 
the  world  standeth.  Greek,  For  ever. 
The  phrase  '  I  will  never  eat  meat' 
would  express  the  idea.  1  Lest  I  make, 
&c.  Rather  than  lead  him  into  sin, 
by  my  indulging  in  eating  the  meat 
offered  in  sacrifice  to  idols. 

REMARKS. 

This  chapter  is  very  important,  as  it 
settles  some  principles  in  regard  to  the 
conduct  of  Christians  ;  and  shows  how 
they  should  act  in  reference  to  things 
that  are  indifferent ;  or  which  in  them- 
selves can  be  considered  as  neither  right 
nor  wrong ;  and  in  reference  to  those 
things  which  may  be  considered  in 
themselves  as  right  and  lawful,  but 
whose  indulgence  might  injure  others. 
And  from  the  chapter  we  learn, — 

1st.  That  Christians,  though  they 
are  truly  converted,  yet  may  have  many 
erroneous  vie-vs  and  feelings  in  refer- 
ence to  many  things,  ver.  6.  This 
was  true  of  those  converted  from  ancient 
heathenism,  and  it  is  true  of  those  who 
are  now  converted  from  heathenism, 
and  of  all  young  converts.  Former 
opinions,  and  prejudices,  and  even 
superstitions  abide  long  in  the  mind, 
and  cast  a  long  and  withering  influ-_ 
ence  over  the  regions  of  Christian 
piety.  The  morning  dawn  is  at  first 
very  obscure.  The  change  from  night 
to  daybreak  is  at  first  scarcely  per- 
ceptible. And  so  it  may  be  in  con- 
version. The  views  which  a  heathen 
entertained  from  his  childhood  could 
not  at  once  be  removed.  The  influ- 


1.  CORINTHIANS. 


ence  of  corrupt  opinions  and  feelings, 
which  a  sinner  has  long  indulged,  may 
travel  over  in  his  conversion,  and  may 
long  endanger  his  piety  and  destroy 
his  peace.  Corrupt  and  infidel  thoughts, 
associations  of  pollution,  cannot  be  de- 
stroyed at  once;  and  we  are  not  to 
expect  from  a  child  in  the  Christian 
life,  the  foil  vigour,  and  the  elevated 
principle,  and  the  strength  to  resist 
temptation,  which  we  expect  of  the 
man  matured  in  the  service  of  the 
Lord  Jesus.  This  should  lead  us  to 
charity  in  regard  to  the  imperfections 
and  failings  of  young  converts ;  to  a 
willingness  to  aid  and  counsel  them ; 
to  carefulness  not  to  lead  them  into 
sin ;  and  it  should  lead  us  not  to  expect 
the  same  amount  *of  piety,  zeal,  and 
purity  in  converts  from  degraded  hea- 
thens, which  we  expect  in  Christian 
lands,  and  where  converts  have  been 
trained  up  under  all  the  advantages  of 
Sabbath-schools  and  Bible-classes. 

2d.  Our  opinions  should  be  formed, 
and  our  treatment  of  others  regulated, 
riot  by  abstract  knowledge,  but  by  love, 
ver.  1.  A  man  is  usually  much  more 
likely  to  act  right  who  is  influenced 
by  charity  and  love,  than  one  who  is 
guided  by  simple  knowledge,  or  by  self- 
confidence.  One  is  humble,  kind,  ten- 
der towards  the  frailties  of  others,  sen- 
sible himself  of  infirmity,  and  is  disposed 
to  do  right;  the  other  may  be  vain, 
harsh,  censorious,  unkind,  and  severe. 
Knowledge  is  useful ;  but  for  the  prac- 
tical purposes  of  life,  in  an  erring  and 
fallen  world,  love  is  more  useful ;  and 
while  the  one  often  leads  astray,  the 
other  seldom  errs.  Whatever  know- 
ledge we  may  have,  we  should  make  it 
a  point  from  which  we  are  never  to 
depart,  that  our  opinions  of  others,  and 
our  treatment  of  them,  should  be  formed 
under  the  influence  of  love. 

3d.  We  should  not  be  self-confident 
of  our  wisdom,  ver.  2.  Religion  pro- 
duces humility.  Mere  knowledge  may 
fill  the  heart  with  pride  and  vanity. 
True  knowledge  is  not  inconsistent 
with  humility ;  but  it  must  be  joined 
with  a  heart  that  is  right.  The  men 
that  have  been  most  eminent  in  know- 


[A.  D.  5<J 


ledge  have  also  been  distinguished  fo: 
humility;  but  the  heart  was  right;  an«? 
they  saw  the  folly  of  depending  on 
mere  knowledge. 

4th.  There  is  but  one  God.  ver.  4 — P. 
This  great  truth  lies  at  the  foundation 
of  all  true  religion  ;  and  yet  is  so  sim 
pie  that  it  may  b»  known  by  all  Chris- 
tians, however  humble,  and  is  to  be 
presumed  to  be  known  by  all,  But 
though  simple,  it  is  a  great  and  glorious 
truth;  To  keep  this  before  the  minds 
of  men  was  one  great  purpose  of  all 
God's  revelations ;  and  to  communi- 
cate it  to  men  is  now  the  grand  object 
of  all  missionary  enterprises.  The 
world  is  full  of  idols  and  idolaters ;  but 
the  knowledge  of  this  simple  truth 
would  change  the  moral  aspect  of  the 
entire  globe.  To  spread  this  truth 
should  be  the  great  aim  and  purpose 
of  all  true  Christians ;  and  when  this 
truth  is  spread,  the  idols  of  the  heathen 
will  fall  to  the  dust. 

5th.  Christians  acknowledge  one  and 
only  one  Lord.  ver.  6.  He  rules  over 
them.  His  laws  bind  them.  He  con- 
trols them.  He  has  a  right  to  them. 
He  can  dispose  of  them  as  he  pleases. 
They  are  not  their  own ;  but  are  bound 
to  live  entirely  to  him,  and  for  the  pro- 
motion of  his  cause. 

6th.  It  becomes  Christians  to  exer- 
cise continual  care,  lest  their  conduct, 
even  in  things  which  are  in  themselves 
lawful,  should  be  the  occasion  of  lead- 
ing others  into  sin.  ver.  9.  Christians 
very  often  pursue  a  course  of  conduct 
which  may  not  be  in  itself  unlawful, 
but  which  may  lead  others  who  have 
not  their  intelligence,  or  strength  of 
principle,  into  error.  One  man  may 
be  safe  where  another  man  is  in  dan- 
ger. One  man  may  be  able  to  resist 
temptations  which  would  entirely  over- 
come another.  A  course  of  life  may, 
perhaps,  be  safe  for  a  man  of  years 
and  of  mature  judgment,  which  would 
be  ruinous  to  a  young  man.  And  the 
grand  principle  here  should  be,  not  to 
do  that,  even  though  it  may  be  lawful 
itself,  which  would  be  the  occasion 
of  leading  others  into  sin. 

7th.  We   see   here   the  importance 


A.  D.  59.] 


and  the  power  of  example,  ver.  10,  11. 
Nothing  is  of  more  value  than  a  correct 
Christian  example.  And  this  applies 
particularly  to  those  who  are  in  the 
more  elevated  ranks  of  life,  who  occupy 
stations  of  importan«e,  who  are  at  the 
head  of  families,  colleges,  and  schools. 


CHAPTER  VIII. 


165 


The  ignorant  will   be  likely  to  follow    oortant  changes  in  society,     (i.)  En- 
the  example  of  the  learned ;  the  poor  "tertainments  and  feasts  which,  perhaps, 


of  the  rich;  those  in  humble  life  will 
imitate  the  manners  of  the  great.  Even 
in  things,  therefore,  which  may  not  be 
in  themselves  unlawful  in  these  cir- 
cumstances, they  should  set  an  example 
of  self-denial,  of  plainness,  of  absti- 
nence, for  the  sake  of  those  beneath 
them.  They  should  so  live  that  it 
would  be  safe  arid  right  for  all  to  imi- 
tate their  example.  Christ,  though  he 
was  rich,  yet  so  lived  that  all  may 
safely  imitate  him ;  though  he  was 
nonoured  of  God,  and  exalted  to  the 
highest  office  as  the  Redeemer  of  the 
world,  yet  he  lived  so  that  all  in  every 
rank  may  follow  him ;  though  he  had 
all  power,  and  was  worshipped  by 
angels,  yet  so  lived  that  he  might  teach 
the  most  humble  and  lowly  how  to  live ; 
and  so  lived  that  it  is  safe  and  proper 
for  all  to  live  as  he  did.  So  should 
every  monarch,  and  prince,  and  rich 
man  ;  every  noble,  and  every  learned 
man  ;  every  man  of  honour  and  office  ; 
every  master  of  a  family,  and  every 
man  of  age  and  wisdom,  live  that  all 
others  may  learn  of  them  how  to  live, 
and  that  they  may  safely  walk  in  their 
footsteps. 

8th.  We  have  here  a  noble  instance 
>f  the  principles  on  which  Paul  was 
willing  to  act.  ver.  13.  He  was  willing 
to  deny  himself  of  any  gratification,  if 

his  conduct  was  likely  to  be  the  occa-  I  scenes,  and    though  it  is  certain  that 
sion  of  leading  others  into  sin.     Even  ;  Paul  or  the  Saviour  would  not  have  been 


the  grand  principle  of  Christianity ; 
and  this  should  influence  and  guide 
all  the  professed  friends  and  followers 
of  Christ.  This  principle  might  be 
applied  to  many  things  in  which  many 
Christians  now  freely  indulge  ;  and  if 
applied,  would  produce  great  and  im- 


you  may  be  able  to  afford  (that  is, 
afford  in  the  supposition  that  what 
you  have  is  yours,  and  not  the  Lord's), 
may  lead  many  of  those  who  cannot 
afford  it  to  imitate  you,  and  to  involve 
themselves  in  debt,  in  extravagance,  in 
ruin.  (2.)  You  might  possibly  be  safe 
at  a  festival,  at  a  public  dinner,  or  in  a 
large  party ;  but  your  example  would 
encourage  others  where  they  would 
not  be  safe ;  and  yet,  how  could  you 
reply  should  they  say  that  you  were 
there,  and  that  they  were  encouraged 
by  you  1  (3.)  On  the  supposition  that 
the  use  of  wine  and  other  fermented 
liquors  may  be  in  themselves  lawful, 
and  that  you  mi^ht  be  safe  in  using 
them,  yet  others  may  be  led  by  your 
example  to  an  improper  use  of  them, 
or  contracts,  taste  for  stimulating  drinks 
that  may  end  in  their  ruin.  Would  it 
be  right  for  you  to  continue  the  use  of 
wine  in  such  circumstances  ]  Would 
Paul  have  done  if?  Would  he  not 
have  adopted  the  noble  principle  in  this 
chapter,  that  he  would  not  touch  it 
while  the  world  stands,  if  it  led  him  to 
sin  1  (4.)  You  might  be  safe  in  a 
party  of  amusement,  in  the  circle  of  the 
gay,  and  in  scenes  of  merriment  and 
mirth.  I  say  you  might  be,  though 
the  supposition  is  scarcely  possible  that 
Christian  piety  is  ever  safe  in  such 


from  that  which  was  in  itself  lawful  he 
would  abstain  forever,  if  by  indulgence 
he  would  be  the  occasion  of  another's 
into  transgression.  But  how 
rare  is  this  virtue  !  How  seldom  is  it 
practised !  How  few  Christians  and 
Christian  ministers  are  there  who  deny 
themselves  any  gratification  in  things 
in  themselves  right,  iest  they  should 
induce  others  to  sin  !  And  yet  this  is 


found  there.  But  how  will  it  be  for  the 
young,  and  for  those  of  less  strength 
of  Christian  virtue?  Will  they  be 
safe  there  1  Will  they  be  able  to  guard 
against  these  allurements  as  you  could  ] 
Will  they  not  be  led  into  the  love  of 
gayety,  vanity,  and  folly  1  And  what 
would  Paul  have  done  in  such  cases  ] 
What  would  Jesus  Christ  have  done  ! 
What  should  Christians  now  do  !  This 


166  I.  CORINTHIANS. 

CHAPTER  IX. 


AMI  not  an  apostle  ?   am  I 
**•    not  free  ?  have  I  not a  seen 


single  principle,  if  fairly  applied,  would 
go  far  to  change  the  aspect  of  the  Chris- 
tian world.  If  all  Christians  had  Paul's 
delicate  sensibilities,  and  Paul's  strength 
of  Christian  virtue,  and  Paul's  willing- 
ness to  deny  himself  to  benefit  others, 
the  aspect  of  the  Christian  world  would 
soon  change.  How  many  practices 
now  freely  indulged  in  would  be  aban- 
doned !  And  how  soon  would  every 
Christian  be  seen  to  set  such  an  exam- 
ple that  all  others  could  safely  follow  it ! 

CHAPTER  IX. 

THE  apostle  had  in  ch.  viii.  13,  men- 
tioned his  willingness  to  deny  himself 
•f  he  might  be  the  means  of  benefiting 
others.  On  this  principle  he  had  acted ; 
and  on  this  he  purposed  to  act.  The 
mention  of  this  principle  of  action  seems 
to  have  led  him  to  a  further  illustration 
of  it  in  his  own  case,  and  in  the  illus- 
tration to  meet  an  objection  that  had 
been  urged  against  him  at  Corinth ; 
and  the  scope  of  this  chapter  seems  to 
have  been  not  only  to  give  an  illustra- 
tion of  this  principle  (see  ch.  ix.  27), 
but  to  show  that  this  principle  on  which 
he  acted  would  account  for  his  conduct 
when  with  them,  and  would  meet  all 
the  objections  which  had  been  made 
against  his  apostleship.  These  objec- 
tions seem  to  have  been,  (1.)  That  he 
had  not  seen  Jesus  Christ ;  and  there- 
fore could  not  be  an  apostle,  ver.  1. 
(2.)  That  he  did  not  live  like  the  other 
apostles,  that  he  was  unmarried,  was  a 
solitary  man,  and  a  wanderer,  and  was 
unlike  the  other  apostles  in  his  mode 
of  life,  not  indulging  as  apostles  might 
do  in  the  ordinary  comforts  of  life, 
ver.  4,  5.  (3.)  That  he  and  Barnabas 
were  compelled  to  labour  for  their  sup- 
port, and  were  conscious,  therefore,  that 
they  had  no  pretensions  to  the  apostolic 
office,  ver.  6.  And  (4.)  That  the  fact 
that  he  was  unsupplied;  that  he  did 
not  apply  to  Christians  for  his  main- 
tenance ;  that  he  did  not  urge  this  as 
t  right,  showed  that  he  was  conscious 


[A.  D.  5^ 

Jesus  Christ  our  Lord  ?  are  not 
ye  my  work  b  in  the  Lord  ? 

a  Acts  9.3,17.        ft  c.4.15. 


that  he  had  no  claims  to  the  apostolic 
character  and  rank. 

To  all  this  he  replies  in  this  chapter, 
and  the  main  drift  and  design  of  his 
reply  is,  to  show  that  he  acted  on  the 
principle  suggested  in  ch.  viii.  13,  that 
of  denying  himself;  and  consequently, 
that  though  he  had  a  right  to  main- 
tenance, yet  that  the  fact  that  he  did 
not  urge  that  right  was  no  proof  that 
he  was  not  sent  from  God,  but  was 
rather  a  proof  of  his  being  actuated  by 
the  high  and  holy  principles  which 
ought  to  influence  those  who  were 
called  to  this  office.  In  urging  this 
reply,  he  shows, — 

(1.)  That  he  had  seen  Jesus  Christ, 
and  had  this  qualification  for  the  office 
of  an  apostle,  ver.  1. 

(2.)  That  he  had  the  power  like 
others  to  partake  of  the  common  enjoy- 
ments of  life,  and  that  his  not  doing  it 
was  no  proof  that  he  was  not  an  apos- 
tle, ver.  4. 

(3.)  That  he  was  not  prohibited  from 
entering  the  domestic  relations  as  others 
had  done,  but  had  the  right  to  enjoy 
the  same  privileges  if  he  chose  ;  and 
that  his  not  doing  it  was  no  proof  lhat 
he  was  not  an  apostle,  but  was  an  in- 
stance of  his  denying  himself  for  the 
good  of  others,  ver.  5. 

(4.)  That  he  was  not  under  a  neces- 
sity of  labouring  with  his  own  hands, 
but  that  he  might  have  required  sup- 
port as  others  did ;  that  his  labouring 
was  only  another  instance  of  his  readi- 
ness to  deny  himself  to  promote  the 
welfare  of  others,  ver.  6. 

This  sentiment  he  illustrates  through 
the  remainder  of  the  chapter  by  show- 
ing that  he  had  a  right  to  support  in 
the  work  of  the  apostleship,  and  that 
his  not  insisting  on  it  was  an  instance 
of  his  being  willing  to  deny  himself 
that  he  might  do  good  to  others ;  that 
he  did  not  urge  this  right  because  to 
do  that  might  injure  the  cause  (vor. 
12.  15);  and  that  whether  he  received 


A.I).  59.] 


CHAPTER  IX. 


167 


support  or  not,  he  was  bound  to  preach 
the  gospel.  In  this  he  shows  (a)  (ver. 
7 — 10.  13)  That  Cod  gave  him  the 
right  to  support  if  he  chose  tc  exercise 
it ;  (6)  That  it  was  equitable  that  he 
should  be  supported  (ver.  11);  (c)  That 
the  Lord  had  ordained  this  as  a  gene- 
ral law,  that  they  which  preached  the 
gospel  should  live  by  it  (ver.  14)  ;  (c?) 
That  he  had  not  chosen  to  avail  himself 
of  it  because  it  might  do  injury  (ver. 
12.  15)  ;  (e)  That  necessity  was  laid 
upon  him  at  all  events  to  preach  the 
gospel  (ver.  16) ;  (/)  That  if  he  did  this 
without  an  earthly  reward,  he  would 
be  rewarded  in  heaven  in  a  distin- 
guished manner  (ver.  17, 18);  (g)  That 
he  had  made  it  the  grand  principle  of 
his  life,  not  to  make  money,  out  to  save 
souls,  and  that  he  had  sought  this  by  a 
course  of  continued  self-denial  (ver. 
'  9 — 22);  (A)  That  all  this  was  done  for 
the  sake  of  the  gospel  (ver.  23);  and  (z) 
That  he  had  a  grand  and  glorious  object 
in  view,  which  required  him,  after  the 
manner  of  the  Athletae,  to  keep  his 
body  under,  to  practise  self-denial,  to 
be  temperate,  to  forego  many  comforts 
of  which  he  might  otherwise  have  par- 
taken, and  that  the  grandeur  and  glory 
of  this  object  was  enough  to  justify  all 
his  self-denial,  and  to  make  all  his 
sacrifices  pleasant,  ver.  24 — 27. 

Thus  the  whole  chapter  is  an  inci- 
dental discussion  of  the  subject  of  his 
apostleship,  in  illustration  of  the  senti- 
ment advanced  in  ch.  viii.  13,  that  he 
was  willing  to  practise  self-denial  for 
the  good  of  others ;  and  is  one  of  the 
most  elevated,  heavenly,  and  beautiful 
discussions  in  the  New  Testament,  and 
contains  one  of  the  most  ennobling 
descriptions  of  the  virtue  of  self-denial, 
and  of  the  principles  which  should  actu- 
ate the  Christian  ministry,  anywhere 
to  be  found.  All  classic  writings  would 
be  searched  in  vain,  and  all  records  of 
profane  history,  for  an  instance  of  such 
pure  and  elevated  principle  as  is  pre- 
sented in  this  chapter. 

1.  Am  I  not  an  apostle  ?  This  was 
the  point  to  be  settled ;  and  it  is  pro- 
bable that  some  at  Corinth  had  denied 
that  he  could  be  an  apostle,  since  it 


was  requisite,  in  order  to  that,  to  have 
seen  trie  Lord  Jesus ;  and  since  it  wa* 
supposed  that  Paul  had  not  been  & 
witness  of  his  life,  doctrines,  and  death. 
^  Am  I  not  free  ?  Am  I  not  a  free 
man ;  have  I  not  the  liberty  which  all 
Christians  possess,  and  especially  which 
all  the  apostles  possess  1  The  liberty 
referred  to  here  is  doubtless  the  privi- 
lege or  right  of  abstaining  from  labour ; 
of  enjoying  as  others  did  the  domestic 
relations  of  life ;  and  of  a  support  as  a 
public  minister  and  apostle.  Probably 
some  had  objected  to  his  claims  of  apos- 
tleship that  he  had  not  used  this  right, 
and  that  he  was  conscious  that  he  had 
no  claim  to  it.  By  this  mode  of  inter- 
rogation, he  strongly  implies  that  he 
was  a  freeman,  and  that  he  had  this 
right.  K  Have  I  not  seen  Jesus  CJirist 
our  Lord?  Here  it  is  implied,  and 
seems  to  be  admitted  by  Paul,  that  in 
order  to  be  an  apostle  it  was  necessary 
to  have  seen  the  Saviour.  This  is 
often  declared  expressly.  See  Note  on 
Acts  i.  21,  22.  The  reason  of  this 
was,  that  the  apostles  were  appointed 
to  be  WITNESSES  of  the  life,  doctrines, 
death,  and  resurrection  .of  the  Lord 
Jesus,  and  that  in  their  being  witnesses 
consisted  the  PECULIARITY  of  the  apos- 
tolic office.  That  this  was  the  case  is 
abundantly  manifest  from  Matt,  xxviii. 
18,  19.  Luke  xxiv.  48.  Acts  i.  21,  22 ; 
ii.  32;  x.  39 — 41.  Hence  it  was  es- 
sential, in  order  that  any  one  should 
be  such  a  witness,  and  an  apostle,  that 
he  should  have  seen  the  Lord  Jesus. 
'In  the  case  of  Paul,  therefore,  who  was 
called  to  this  office  after  the  death  and 
resurrection  of  the  Saviour,  and  who 
had  not  therefore  had  an  opportunity 
of  seeing  and  hearing  him  when  living, 
this  was  provided  for  by  the  fact  that 
the  Lord  Jesus  showed  himself  to  him 
after  his  death  and  ascension,  in  order 
that  he  might  have  this  qualification 
for  the  apostolic  office.  Acts  ix.  3 — 5. 
17.  To  the  fact  of  his  having  been 
thus  in  a  miraculous  manner  qualified 
for  the  apostolic  office,  Paul  frequently 
appeals,  and  always  with  the  same 
view  that  it  was  necessary  to  have  seen 
the  Lord  Jesus  to  qualify  one  for  thia 


188 


CORINTHIANS. 


2  If  I  be  not  an  apostle  unto 
others,  yet  doubtless  I  am  to 
you  :  for  the  seal  of  mine  apos- 


3ffice.  Acts  xxii.  14,  15;  xxvi.  16. 
1  Cor.  xv.  8.  It  follows  from  this, 
therefore,  that  no  one  was  an  apostle 
in  the  strict  and  proper  sense  who  had 
not  seen  the  Lord  Jesus.  And  it  fol- 
lows, also,  that  the  apostles  could  have 
no  successors  in  that  which  constituted 
6he  PECULIARITY  of  their  office;  and 
that  the  office  must  have  commenced 
and  ended  with  them,  f  Are  not  ye 
my  work  in  the  Lord  ?  Have  you  not 
been  converted  by  my  labours,  or  under 
my  ministry ;  and  are  you  not  a  proof 
that  the  Lord,  when  I  have  been  claim- 
ing to  be  an  apostle,  has  owned  me  as 
an  apostle,  and  blessed  me  in  this  work  1 
God  would  not  give  his  sanction  to  an 
impostor,  and  a  false  pretender;  and 
as  Paul  had  laboured  there  as  an  apos- 
tle, this  was  an  argument  that  he  had 
been  truly  commissioned  of  God.  A 
minister  may  appeal  to  the  blessing 
of  God  on  his  labours  in  proof  that  he 
is  sent  of  Hiiji.  And  one  of  the  best 
of  all  arguments  that  a  man  is  sent 
from  God  exists  where  multitudes  of 
souls  are  converted  from  sin,  and  turned 
to  holiness,  by  his  labours.  What  bet- 
ter credentials  than  this  can  a  man 
need  that  he  is  in  the  employ  of  God  1 
What  more  consoling  to  his  own  mind  1 
What  more  satisfactory  to  the  world  1 

2.  If  I  be  not  an  apostle  unto  others. 
*  If  I  have  not  given  evidence  to  others 
of  my  apostolic  mission ;  of  my  being 
sent  by  the  Lord  Jesus,  yet  I  have  to 
you.  Assuredly  you,  among  whom  I 
have  laboured  so  long  and  so  success- 
fully, should  not  doubt  tha^  I  am  sent 
from  the  Lord.  You  have  been  well 
acquainted  with  me ;  you  have  wit- 
nessed my  endowments,  you  have  seen 
my  success,  and  you  have  had  abun- 
dant evidence  that  I  have  been  sent  on 
this  great  work.  It  is  therefore  strange 
in  you  to  doubt  my  apostolic  commis- 
sion; and  it  is  unkind  in  you  so  to 
construe  my  declining  to  accept  your 
contributions  and  aid  for  my  support, 


[A.  D.  59. 

tleship  are  ye  in  the  Lord. 

3  Mine  answer  to  them  that 
do  examine  me  is  this ; 


as  if  I  were  conscious  that  I  was  not 
entitled  to  that.'  f  For  the  stal  of 
mine  apostleship.  Your  conversion  ia 
the  demonstration  that  I  am  an  apostle. 
Paul  uses  strong  language.  He  does 
not  mean  to  say  that  their  conversion 
furnished  some  evidence  that  he  waa 
an  apostle;  but  that  it  was  absolute 
proof,  and  irrefragable  demonstration, 
that  he  was  an  apostle.  A  seal  is  that 
which  is  affixed  to  a  deed,  or  other  in 
strument,  to  make  it  firm,  secure,  and 
indisputable.  It  is  the  proof  or  demon- 
stration of  the  validity  of  the  convey- 
ance, or  of  the  writing.  Notes,  John 
iii.  33;  vi.  27.  The  sense  here  is, 
therefore,  that  the  conversion  of  the 
Corinthians  was  a  certain  demonstra- 
tion that  he  was  an  apostle,  and  should 
be  so  regarded  by  them,  and  treated  by 
them.  It  was  such  a  proof,  (1.)  Be- 
cause Paul  claimed  to  be  an  apostle 
while  among  them,  and  God  blessed 
and  owned  this  claim ;  (2.)  Their  con- 
version could  not  have  been  accom- 
plished by  man.  It  was  the  work  of 
God.  It  was  the  evidence  then  which 
God  gave  to  Paul  and  to  them,  that  he 
was  with  him,  and  had  sent  him.  (3.) 
They  knew  him,  had  seen  him,  heard 
him,  were  acquainted  with  his  doc- 
trines and  manner  of  life,  and  could 
bear  testimony  to  what  he  was,  and 
what  he  taught.  We  may  remark, 
that  the  conversion  of  sinners  is  the 
best  evidence  to  a  minister  that  he  is 
sent  of  God.  The  divine  blessing  on 
his  labours  should  cheer  his  heart,  and 
lead  him  to  believe  that  God  has  sent 
and  that  he  approves  him.  And  every 
minister  should  so  live  and  labour, 
should  so  deny  himself,  that  he  may 
be  able  to  appeal  to  the  people  among 
whom  he  labours  that  he  is  a  minister 
of  the  Lord  Jesus. 

3.  Mine  answer.  Gr.  'H  ipn  UTTOAC- 
yia..  My  apology ;  my  defence.  The 
same  word  occurs  in  Acts  xxii.  I ; 
xxv.  1 6.  2  Cor.  vii.  1 1 .  Phil.  i.  1.  \  7. 


A..  D.  59.] 


CHAPTER  IX. 


1(39 


4  Have  we  not  power  to  eat 

and  to  drihk  ? 


5  Have  we  not  power  to  lead 
about  a  sister,  a  *  wife,  as  well 


or,  war.ian. 


2  Tim.  iv.  16.  1  Pet.  iii.  15.  See  Note, 
Acts  xxii.  1.  Here  it  means  his  an- 
swer, or  defence  against  those  who  sat 
in  judgment  on  his  claims  to  be  an 
apostle.  If  To  them  that  do  examine 
me.  To  Chose  who  inquire  of  me ;  or 
who  ensure  and  condemn  me  as  not 
having  any  claims  to  the  apostolic  of- 
fice. The  word  used  here  (uraxgwe)  is 
properly  a  forensic  term,  and  is  usually 
applied  to  judges  in  courts;  to  those 
who  sit  in  judgment,  and  investigate 
and  decide  in  litigated  cases  brought 
before  them.  Luke  xxiii.  14.  Acts  iv. 
ft;  xii.  19;  xxiv.  8.  The  apostle  here 
may  possibly  allude  to  the  arrogance 
and  pride  of  those  who  presumed  to  sit 
as  judges  on  his  qualification  for  the 
apostolic  office.  It  is  not  meant  that 
this  answer  had  been  given  by  Paul 
before  this,  but  that  this  was  the 
defence  which  he  had  to  offer.  ^  Is 
this.  This  which  follows;  the  state- 
ments which  are  made  in  the  following 
verses.  In  these  statements  (ver.  4,  5, 
6,  &c.)  he  seems  to  have  designed  to 
take  up  their  objections  to  his  apostolic 
claims  one  by  one,  and  to  show  that 
hey  were  of  no  force. 

4.  Have  we  not  power  (igfserlat?). 
Have  we  not  the  right.  The  word 
power  here  is  evidently  used  in  the 
sense  of  right  (comp.  John  i.  12,  mar- 
gin) ;  and  the  apostle  means  to  say 
that  though  they  had  not  exercised  this 
right  by  demanding  a  maintenance, 
yet  it  was  not  because  they  were  con- 
scious that  they  had  no  such  right,  but 
because  they  chose  to  forego  it  for  wise 
and  important  purposes.  T  To  eat  and 
to  drink.  To  be  maintained  at  the  ex- 
pense of  those  among  whom  we  labour. 
Have  we  not  a  right  to  demand  that 
they  shall  yield  us  a  proper  support  1 
By  the  interrogative  form  of  the  state- 
ment, Paul  intends  more  strongly  to 
affirm  that  they  had  such  a  right.  The 
interrogative  mode  is  often  adopted  to 
express  the  strongest  affirmation.  The 
objection  here  urged  seems  to  have  been 
<5 


this,  'You,  Paul  and  Barnabas,  labou. 
with  your  own  hands.  Acts  xviii.  3. 
Other  religious  teachers  lay  claim  to 
maintenance,  and  are  supported  without 
personal  labour.  This  is  the  case  with 
pagan  and  Jewish  priests,  and  with 
Christian  teachers  among  us.  You 
must  be  conscious,  theiefore,  that  you 
are  not  apostles,  and  that  you  have  no 
claim  or  right  to  support.'  To  this  the 
answer  of  Paul  is,  '  Wo  admit  that  we 
labour  with  our  own  hands.  But  youi 
inference  does  not  follow.  It  is  not  be- 
cause we  have  not  a  right  to  such  sup- 
port, and  it  is  not  because  we  are  con- 
scious that  we  have  no  such  claim,  but 
it  is  for  a  higher  purpose.  It  is  because 
it  will  do  good  if  we  should  not  urge  this 
right,  and  enforce  this  claim.'  That  they 
had  such  a  right,  Paul  proves  at  lengt' 
in  the  subsequent  part  of  the  chapte. 

5.  Have  we  not  power  *  Have  we 
not  a  right  ]  The  objection  here  seems 
to  have  been,  that  Paul  and  Barnabas 
were  unmarried,  or  at  least  that  they 
travelled  without  wives.  The  objectors 
urged  that  others  had  wives,  and  that 
they  took  them  with  them,  and  expected 
provision  to  be  made  for  them  as  well 
as  for  themselves.  They  therefore 
showed  that  they  felt  that  they  had  a 
claim  to  support  for  their  families,  and 
that  they  were  conscious  that  they  were 
sent  of  God.  But  Paul  and  Barnabas 
had  no  families.  And  the  objectors  in- 
ferred that  they  were  conscious  that  tney 
had  no  claim  to  the  apostleship,  and  no 
right  to  support.  To  this  Paul  replies 
as  before,  that  they  had  a  right  to  do  as 
others  did,  but  they  chose  not  to  do  it 
for  other  reasons  than  that  they  were 
conscious  that  they  had  no  such  right. 
If  To  lead  about.  To  have  in  attend- 
ance with  us ;  to  conduct  from  place  to 
place  ;  and  to  have  them  maintained  at 
the  expense  of  the  churches  amongst 
which  we  labour,  f  A  sister,  a  wife. 
Marg.  "or  woman."  This  phrase  hag 
much  perplexed  commentators.  But 
the  simple  meaning  seems  to  be, '  A  wife 


170 


I.  CORINTHIANS. 


[A.  D. 


as  other  apostles,  and  as  the  bre- 


thren of  the  Lord,  and  Cephas  ? 


who  should  be  a  Christian,  and  regard- 
ed as  sustaining  the  relation  of  a  Chris- 
tian sister.'  Probably  Paul  meant  to 
advert  to  the  fact  that  the  wives  of  the 
apostles  were  and  should  be  Christians ; 
and  that  it  was  a  matter  of  course,  that 
if  an  apostle  led  about  a  wife  she  would 
be  a  Christian  ;  or  that  he  would  marry 
no  other.  Comp.  1  Cor.  iii.  11.  f  As 
well  as  other  apostles.  It  is  evident 
from  this  that  the'  apostles  generally 
were  married.  The  phrase  used  here 
is  ol  \OITTO}  ccTroWcxo/  (the  remaining 
apostles,  or  the  other  apostles).  And  if 
they  were  married,  it  is  right  and  pro- 
per for  ministers  to  marry  now,  what- 
ever the  papist  may  say  to  the  contrary. 
It  is  safer  to  follow  the  example  of  the 
apostles  than  the  opinions  of  the  papal 
church.  The  reasons  why  the  apos- 
tles had  wives  with  them  on  their  jour- 
neys may  have  been  various.  They 
may  have  been  either  to  give  instruc- 
tion and  counsel  to  those  of  their  own 
sex  to  whom  the  apostles  could  not 
have  access,  or  to  minister  to  the  wants 
of  their  husbands  as  they  travelled.  It 
is  to  be  remembered  that  they  travelled 
among  heathens ;  they  had  no  acquaint- 
ance and  no  friends  there ;  they  there- 
fore took  with  them  their  female  friends 
and  wives  to  minister  to  them,  and  sus- 
tain them  in  sickness,  trial,  &c.  Paul 
says  that  he  and  Barnabas  had  a  right 
to  do  this ;  but  they  had  not  used  this 
right  because  they  chose  rather  to  make 
the  gospel  without  charge  (ver.  18), 
and  that  thus  they  judged  they  could 
do  more  good.  It  follows  from  this,  (1.) 
That  it  is  right  for  ministers  to  marry, 
and  that  the  papal  doctrine  of  the  celi- 
bacy of  the  clergy  is  contrary  to  apos- 
tolic example.  (2.)  It  is  right  for 
missionaries  to  marry,  and  to  take  their 
wives  with  them  to  heathen  lands. 
The  apostles  were  missionaries,  and 
spent  their  lives  in  heathen  nations  as 
missionaries  do  now,  and  there  may  be 
as  good  reasons  for  missionaries  marry- 
ing now  as  there  were  then.  (3.)  Yet 
there  are  men,  like  Paul,  who  can  do 


more  good  without  being  married. 
There  are  circumstances,  like  his,  where 
it  is  not  advisable  that  they  should  mai- 
ry,  and  there  can  be  no  doubt  that  Paul 
regarded  the  unmarried  state  for  a  mis- 
sionary as  preferable  and  advisable. 
Probably  the  same  is  to  be  said  of  most 
missionaries  at  the  present  day,  that 
they  could  do  more  good  if  unmarried, 
than  they  can  if  burdened  with  the 
cares  of  families.  ^  And  as  the  brethren 
o  the  Lord.  The  brothers  of  the  Lord 


of 
Je 


esus,  —  James  and  Joses,  and  Simon 
and  Judas.  Matt.  xiii.  55.  It  seems 
from  this,  that  although  at  first  they  did 
not  believe  in  him  (John  vii.  5),  and 
had  regarded  him  as  disgraced  (Mark 
iii.  21),  yet  that  they  had  subsequently 
become  converted,  and  were  employed 
as  ministers  and  evangelists.  It  id  evi- 
dent also  from  this  statement  that  they 
were  married,  and  were  attended  with 
their  wives  in  their  travels.  ^  And 
Cephas.  Peter.  Note,  John  i.  42.  This 
proves,  (1.)  as  well  as  the  declaration 
in  Matt.  viii.  14,  that  Peter  had  been 
married.  (2.)  That  he  had  a  wife  after 
he  became  an  apostle,  and  while  en- 
gaged in  the  work  of  the  ministry.  (3.) 
That  his  wife  accompanied  him  in  his 
travels.  (4.)  That  it  is  right  and  pro- 
per for  ministers  and  missionaries  to  be 
married  now.  Is  it  not  strange  that  the 
pretended  successor  of  Peter,  the  pope 
of  Rome,  should  forbid  marriage  when 
Peter  himself  was  married  1  Is  it  not 
a  proof  how  little  the  papacy  regards  the 
Bible,  and  the  example  and  authority 
of  those  from  whom  it  pretends  to  de- 
rive its  power?  And  is  it  not  strange 
that  this  doctrine  of  the  celibacy  of  the 
clergy,  which  has  been  the  source  of 
abomination,  impurity,  and  licentious- 
ness everywhere,  should  have  been  sus- 
tained and  countenanced  at  all  by  the 
Christian  world  1  And  is  it  not  strange 
that  this,  with  all  the  other  corrupt  doc- 
trines of  the  papacy,  should  be  attempt- 
ed to  be  imposed  on  the  enlightened 
people  of  the  United  States,  as  a  part  of 
the  religion  of  Christ  1 


i.D.  59.] 


CHAPTER  IX. 


171 


6  Or  I  only  and  Barnabas, 
nave  not  we  a  power  to  forbear 
working  ? 

2Thess.3.8,9. 


7  Who  goeth  a  warfare  l  any 
time  at  his  own  charges  ?  who 
planteth  e  a  vineyard,  and  eateth 

c  Deut.20.6.  Pr.27,18. 


6.  Or  I  only  and  Barnabas      Paul 
and  Barnabas  had  wrought  together  as 
tent-makers  at  Corinth.     Acts  xviii.  3. 
From  this  fact  it  had  been  inferred  that 
they  knew  that  they  had  no  claim  to  a 
support.    H  Power  to  forbear  working. 
To  abstain  from  labour,  and  to  receive 
support   as  others  do.     The   question 
implies  a  strong  affirmation  that  they 
had  such  power.     The  sense  is,  '  Why 
should  I  and  Barnabas  be  regarded  as 
having  no  right  to  support  1     Have  we 
been  less  faithful  than  others  1     Have 
we  done  less?     Have  we  given  fewer 
evidences  that  we  are  sent  by  the  Lord, 
or  that  God  approves  us  in  our  work  1 
Have  we  been  less  successful  ?     Why 
then   should  we  be   singled   out;   and 
why  should  it  be  supposed  that  we  are 
obliged  to  labour  for  our  support  ?     Is 
there  no  other  conceivable  reason  why 
we  should    support   ourselves   than    a 
consciousness  that  we  have  no  right  to 
support  from  the  people  with  whom  we 
labour?'     It  is  .evident   from  ver.  12, 
that  Barnabas  as  well   as  Paul  relin- 
quished  his   right   to   a  support,  and 
laboured  to  maintain  himself.     And  it 
is  manifest   from  the  whole   passage, 
that  there  was  some  peculiar  "  spleen" 
(Doddridge)  against  these  two  minis- 
ters of  the  gospel.     What  it  was  we 
know  not.     It  might  have  arisen  from 
the  enmity  and  opposition  of  Judaizing 
teachers,  who  were   offended   at  their 
zeal  and  success  among  the  Gentiles, 
and  who  could  find  no  other  cause  of 
complaint  against  them  than  that  they 
chose   to  support  themselves,  and  not 
live  in  idleness,  or  to  tax  the  church 
for  their  support.    That  must  have  been 
a  bad  cause  which  was  sustained  by 
such  an  argument. 

7.  Who  goeth  a  warfare,  &c.    Paul 
now  proceeds  to  illustrate  the   RIGHT 
which  he  knew  ministers  had  to  a  sup- 
port  (ver.  7 — 14),   and   then  to  show 
the  REASOX  why  he  had   not  availed 
himself  of  that  right,  ver.  15 — 23.   The 


right  he  illustrates  from  the  nature  of 
the  case  (ver.  7.  11);  from  the  au- 
thority of  Scripture  (ver.  8 — 10);  from 
the  example  of  the^  priests  under  the 
Jewish  law  (ver.  13);  and  from  the 
authority  of  Jesus  Christ,  ver.  14.  In 
this  verse  (7th)  the  right  is  enforced  by 
the  nature  of  the  case,  and  by  three 
illustrations.  The  first  is,  the  right  of 
a  soldier  or  warrior  to  his  wages.  The 
Christian  ministry  is  compared  to  a 
warfare,  and  the  Christian  minister  to 
a  soldier.  Comp.  1  Tim.  i.  18.  The 
soldier  had  a  right  to  receive  pay  from 
him  who  employed  him.  He  did  not  go 
at  his  own  expense.  This  was  a  matter 
of  common  equity ;  and  on  this  princi- 
ple all  acted  who  enlisted  as  soldiers. 
So  Paul  says  it  is  but  equitable  also 
that  the  soldier  of  the  Lord  Jesus  should 
be  sustained,  and  should  not  be  required 
to  support  himself.  And  why,  we  may 
ask,  should  he  be,  any  more  than  the 
man  who  devotes  his  strength,  and 
time,  and  talents  *o  the  defence  of  his 
country  ?  The  work  of  the  ministry  is 
as  arduous,  and  as  self-denying,  and 
perhaps  as  dangerous,  as  the  work  of  a 
soldier ;  and  common  justice,  therefore, 
demands  that  he  who  devotes  his  youth, 
and  health,  and  life  to  it,  for  the  benefit 
of  others,  should  have  a  competent  sup- 
port. Why  should  not  he  receive  a 
competent  support  who  seeks  to  save 
men,  as  well  as  he  who  lives  to  destroy 
them  ?  Why  not  he  who  endeavours 
to  recover  them  to  God,  and  make  them 
pure  and  happy,  as  well  as  he  who  lives 
to  destroy  life,  and  pour  out  human 
blood,  and  to  fill  the  air  with  the  shrieks 
of  new-made  widows  and  orphans  ?  Or 
why  not  he  who  seeks,  though  in  an- 
other mode,  to  defend  the  great  interests 
of  his  country,  and  to  maintain  the 
interests  of  justice,  truth,  and  mercy, 
for  the  benefit  of  mankind,  as  well  as 
he  who  is  willing  in  the  tented  field  to 
spend  his  time,  or  exhaust  his  health 
and  life  in  protecting  the  rights  of  tha 


I.  CORINTHIANS. 


[A.  D.  5». 


not  of  the  fruit  thereof?  or  who 
feedeth  a  a  flock,  and  eateth  not 
of  the  milk  of  the  flock  ? 

a  lPet.5.2. 


nation  1  t  At  his  own  charges.  His 
own  expense.  On  the  meaning  of  the 
word  "charges"  (c^wv/c/f)  see  Note, 
Luke  iii.  14;  comp.  Rom.  vi.  23.  2  Cor. 
xi.  8.  The  word  does  not  occur  else- 
where in  the  New  Testament.  J  Who 
planteth  a  vineyard,  &c.  This  is  the 
second  illustration  from  the  nature  of 
the  case,  to  show  that  ministers  of  the 
gospel  have  a  right  to  support.  The 
argument  is  this :  '  It  is  reasonable  that 
<hose  who  labour  should  have  a  fair 
compensation.  A  man  who  plants  a 
vineyard  does  not  expect  to  labour  for 
nothing ;  he  expects  support  from  that 
labour,  and  looks  for  it  from  the  vine- 
yard. The  vineyard  owes  its  beauty, 
growth,  and  productiveness  to  him.  It 
is  reasonable,  therefore,  that  from  that 
vineyard  he  should  receive  a  support, 
as  a  compensation  for  his  toil.  So  we 
labour  for  your  welfare.  You  derive 
advantage  from  our  toil.  We  spend 
our  time,  and  strength,  and  talent  for 
your  benefit ;  and  it  is  reasonable  that 
we  should  be  supported  while  we  thus 
labour  for  your  good.'  The  church  of 
God  is  often  compared  to  a  vineyard ; 
and  this  adds  to  the  beauty  of  this  illus- 
tration. See  Isa.  v.  1  — 4.  Notes,  Luke 
xx.  9—16.  1  Who  feedeth  a  flock,  &c. 
This  is  the  third  illustration  drawn  from 
the  nature  of  the  case,  to  show  that 
ministers  have  a  right  to  support.  The 
word  "  feedeth"  (^-o/^a/va)  denotes  not 
only  to  feed,  but  to  guard,  protect,  de- 
fend, as  a  shepherd  does  his  flock.  See 
Notes,  John  xxi.  1 5 — 17.  "  The  wages 
of  the  shepherds  in  the  East  do  not 
consist  of  ready  money,  but  in  a  part 
of  the  milk  of  the  flocks  which  they 
tend.  Thus  Spon  says  of  the  shepherds 
in  modern  Greece,  'These  shepherds 
are  poor  Albanians,  who  feed  the  cattle, 
and  live  in  huts  built  of  rushes :  they 
have  a  tenth  part  of  the  milk  and  of  the 
lambs,  which  is  their  whole  wages :  the 
cattle  belong  to  the  Turks.'  The  shep- 
herds in  Ethiopia,  also,  according  to 


8  Say  I  these  things  as  a  man ! 
or  saith  not  the  law  the  same 
also? 


Alvarez,  have  no  pay  except  the  milk 
and  butter  which  they  obtain  from  the 
cows,  and  on  which  they  and  their 
families  subsist." — Rosenmuller.  The 
church  is  often  compared  to  a  flock. 
See  Note,  John  x.  1,  &c.  The  argu- 
ment here  is  this  :  '  A  shepherd  spends 
his  days  and  nights  in  guarding  his 
folds.  He  leads  his  flock  to  green  pas- 
tures, he  conducts  them  to  still  waters 
(comp.  Ps.  xxiii.  2)  ;  he  defends  them 
from  enemies;  he  guards  the  young, 
the  sick,  the  feeble,  &c.  He  spends  his 
time  in  protecting  it  and  providing  for  it. 
He  expects  support,  when  in  the  wil- 
derness or  in  the  pastures,  mainly  from 
the  milk  which  the  flock  should  furnish. 
He  labours  for  their  comfort ;  and  it  is 
proper  that  he  should  derive  a  mainte- 
nance from  them,  and  he  has  a  right  to 
it.  So  the  minister  of  the  gospel  watches 
for  the  good  of  souls.  He  devotes  his 
time,  strength,  learning,  talents,  to  their 
welfare.  He  instructs,  guides,  directs, 
defends;  he  endeavours  to  guard  them 
against  their  spiritual  enemies,  arid  to 
lead  them  in  the  path  of  comfort  and 
peace.  He  lives  to  instruct  the  igno- 
rant; to  warn  and  secure  those  who 
are  in  danger ;  to  guide  the  perplexed  ; 
to  reclaim  the  wandering ;  to  comfort 
the  afflicted ;  to  bind  up  the  broken  in 
heart ;  to  attend  on  the  sick ;  to  be  an 
example  and  an  instructer  to  the  young ; 
and  to  be  a  counsellor  and  a  pattern  to 
all.  As  he  labours  for  their  good,  it  is 
no  more  than  equal  and  right  that  they 
should  minister  to  his  temporal  wants, 
and  compensate  him  for  his  efforts  to 
promote  their  happiness  and  salvation. 
And  can  any  man  say  that  this  is  NOT 
right  and  just  1 

8.  Say  I  these  things  as  a  man  ? 
Do  I  speak  this  on  my  own  authority, 
or  without  the  sanction  of  God  1  Is 
not  this,  which  appears  to  be  so  reason 
able  and  equitable,  also  supported  by 
the  authority  of  God  1  1  Or  saiih  not 
the  law  the  same  also  ?  The  law  of 


A.D.  59. j 


CHAPTER  IX. 


173 


9  For  it  is  written  a  in  the  law 
of  Moses,  Thou  shalt  not  muz- 
zle the  mouth  of  the  ox  that 

a  Deut.25.4.  lTim.5.18. 


treadeth  out  the  corn.   Doth  God 
take  care  for  oxen  ? 

10  Or  saith  he  it  altogether 


Moses,  to  which  the  Jewish  part  of  the 
church  at  Corinth — which  probably  had 
mainly  urged  these  objections — profess- 
ed to  bow  with  deference.  Paul  was 
accustomed,  especially  in  arguing  with 
the  Jews,  to  derive  his  proofs  from  the 
Old  Testament.  In  the  previous  verse 
he  hud  shown  that  it  was  equitable  that 
ministers  of  the  gospel  should  be  sup- 
ported. In  this  and  the  following  verses 
he  shows  that  the  same  principle  was 
recognised  and  acted  on  under  the  Jew- 
ish dispensation.  He  does  not  mean  to 
say,  by  this  example  of  the  ox  treading 
out  the  corn,  that  the  law  as  given  by 
Moses  referred  to  the  Christian  minis- 
try ;  but  that  the  principle  there  was 
settled  that  the  labourer  should  have  a 
support,  and  that  a  suitable  provision 
should  not  be  withheld  even  from  an 
ox ;  and  if  God  so  regarded  the  welfare 
of  a  brute  when  labouring,  it  was  much 
more  reasonable  to  suppose  that  he 
would  require  a  suitable  provision  to 
be  made  for  the  ministers  of  religion. 

9.  For  it  is  written.  Deut.  xxv.  4. 
K  In  the  law  of  Moses.  See  Note,  Luke 
xxiv.  44.  *J  Thou  shalt  not  muzzle  the 
mouth,  &c.  To  muzzle  means,  "  to 
bind  the  mouth ;  to  fasten  the  mouth 
to  prevent  eating  or  biting." — Webster. 
This  was  done  either  by  passing  straps 
around  the  mouth,  or  by  placing,  as  is 
now  sometimes  done,  a  small  basket 
over  the  mouth,  fastened  by  straps  to 
the  horns  of  the  animal,  so  as  to  prevent 
its  eating,  but  not  to  impede  its  breath- 
ing freely.  This  was  an  instance  of  the 
humanity  of  the  laws  of  Moses.  The 
idea  is,  that  the  ox  should  not  be  pre- 
vented from  eating  when  it  was  in  the 
midst  of  food ;  and  that  as  it  laboured 
for  its  owner,  it  was  entitled  to  sup- 
port ;  and  there  was  a  propriety  that  it 
should  be  permitted  to  partake  of  the 
grain  which  it  was  threshing.  Tf  That 
treadeth,  &c.  This  was  one  of  the 
common  modes  of  threshing  in  the 
cast,  as  it  is  with  us.  See  Note  and 
15* 


illustration  on  Matt.  iii.  12.  f  The 
corn.  The  grain,  of  any  kind  ;  wheat, 
rye,  barley,  &c.  Maize,  to  which  we 
apply  the  word  corn,  was  then  unknown. 
See  Note,  Matt.  xii.  1.  ^  Doth  God  take 
care  for  oxen  ?  Doth  God  take  care 
for  oxen  ONLY  1  Or  is  not  this  rathei 
a  principle  which  shows  God's  care 
for  all  that  labour,  and  the  humanity 
and  equity  of  his  lawsl  And  if  he 
is  so  solicitous  about  the  welfare  of 
brutes  as  to  frame  an  express  law  in 
their  behalf,  is  it  not  to  be  presumed 
that  the  same  principle  of  humanity 
and  equity  will  run  through  all  his 
dealings  and  requirements  1  The  apos 
tie  does  not  mean  to  deny  that  God 
does  take  care  for  oxen,  for  the  very 
law  was  proof  that  he  did ;  but  he 
means  to  ask  whether  it  is  to  be  sup 
posed  that  God  would  regard  the  com- 
fort of  oxen  and  not  of  men  also  1 
whether  we  are  not  to  suppose  that 
the  same  principle  would  apply  also  to 
those  who  labour  in  the  service  of  God  1 
He  uses  this  passage,  therefore,  not  as 
originally  having  reference  to  men,  or 
to  ministers  of  the  gospel,  which  cannot 
be ;  but  as  establishing  a  general  prin- 
ciple in  regard  to  the  equity  and  hu- 
manity of  the  divine  laws ;  and  as  thus 
showing  that  the  spirit  of  the  law  of 
God  would  lead  to  the  conclusion 
that  God  intended  that  the  labourer 
everywhere  should  have  a  competent 
support. 

10.  Or  saith  he  it  altogether  for  our 
sakes  ?  The  word  "  altogether"  (•ravr*; ) 
cannot  mean  that  this  was  the  sole  and 
only  design  of  the  law,  to  teach  that 
ministers  of  the  gospel  were  entitled  to 
support;  for,  (1.)  This  would  be  di- 
rectly contrary  to  the  law  itself,  which 
had  some,  direct  and  undoubted  refer- 
ence to  oxen  ;  (2.)  The  scope  of  the 
argument  here  does  not,  require  this 
interpretation,  since  the  whole  object 
will  be  met  by  supposing  that  this  set- 
tled a  principle  of  humanity  and  pquuj 


ir4 


I.  CORINTHIANS. 


foroursakes?  For  our  sakes, 
no  doubt,  this  is  written  :  that 
he  a  that  ploweth  should  plow  in 
hope  ;  and  that  he  that  thresheth 

a  2Tim.2.6. 


[A.  D.  59. 

in  hope  should  be  partaker  of  his 
hope? 

11  If  b  we    have   sown  unto 
you  spiritual  things,  is  it  a  great 

b  Rom.  15. 27. 


ill  the  divine  law,  according  to  which 
it  was  proper  that  ministers  should 
have  a  support;  and,  (3.)  The  word 
"altogether"  (iravTa;?)  does  not  of  ne- 
cessity require  this  interpretation.  It 
may  be  rendered  chiefly,  mainly,  prin- 
cipally, or  doubtless.  Luke  iv.  23,  "  Ye 
will  surely  (TravTw,  certainly,  surely, 
doubtless)  say  unto  me  this  proverb," 
&c.  Acts  xviii.  21,  "I  must  by  all 
means  (jravTw?,  certainly,  surely)  keep 
this  feast."  Acts  xxi.  22,  "  The  mul- 
titude must  needs  (Travrw,  will  certain- 
ly, surely,  inevitably)  come  together," 
&c.  Acts  xxviii.  4,  "  No  doubt  (iravraf ) 
this  man  is  a  murderer,"  &c.  The 
word  here,  therefore,  means  that  the 
principle  stated  in  the  law  about  the 
oxen  was  so  broad  and  humane,  that  it 
might  certainly,  surely,  particularly  be 
regarded  as  applicable  to  the  case  under 
consideration.  An  important  and  ma- 
terial argument  might  be  drawn  from 
it ;  an  argument  from  the  less  to  the 
greater.  The  precept  enjoined  justice, 
equity,  humanity ;  and  that  was  more 
applicable  to  the  case  of  the  ministers 
of  the  gospel  than  to  the  case  of  oxen. 
1  For  our  sakes,  &c.  To  show  that 
the  laws  and  requirements  of  God  are 
humane,  kind,  and  equitable :  not  that 
Moses  had  Paul  or  any  other  minister 
in  his  eye,  but  the  principle  was  one 
that  applied  particularly  to  this  case. 
1  That  he  that  ploweth,  &c.  The 
Greek  in  this  place  would  be  more 
literally  and  more  properly  rendered, 
'For  (or/)  he  that  ploweth  OUGHT 
(o?«/xs<)  to  plow  in  hope ;'  i.  e.  in  hope 
}f  reaping  a  harvest,  or  of  obtaining 
success  in  his  labours :  and  the  sense 
is,  '  The  man  who  cultivates  the  earth, 
in  order  that  he  may  be  excited  to  in- 
dmstry  and  diligence,  ought  to  have  a 
reasonable  prospect  that  he  shall  him- 
self be  perraitted  to  enjoy  the  fruit  of 
his  labours.  This  is  the  case  with 


those  who  do  plow  :  and  if  this  should 
be  the  case  with  those  who  cultivate* 
the  earth,  it  is  as  certainly  reasonable 
that  those  who  labour  in  God's  hus 
bandry,  and  who  devote  their  strength 
to  his  service,  should  be  encouraged 
with  a  reasonable  prospect  of  success 
and  support.'  f  And  that  he.  that 
thresheth,  &c.  This  sentence,  in  the 
Greek,  is  very  elliptical  and  obscare ; 
but  the  sense  is,  evidently,  '  He  that 
thresheth  ought  to  partake  of  his  hope ;' 
i.  e.  of  the  fruits  of  his  hope,  or  of  the 
result  of  his  labour.  It  is  fair  and  right 
that  he  should  enjoy  the  fruits  of  his 
toil.  So  in  God's  husbandry  ;  it  is  right 
and  proper  that  they  who  toil  for  the 
advancement  of  his  cause  should  be 
supported  and  rewarded.'  The  same 
sentiment  is  expressed  in  2  Tim.  ii.  6, 
"  The  husbandman  that  laboureth  must 
be  first  partaker  of  the  fruits." 

11.  If  we  have  sown  unto  you  spi- 
ritual things.  If  we  have  been  the 
means  of  imparting  to  you  the  gospel, 
and  bestowing  upon  you  its  high  hopes 
and  privileges.  See  Note,  Rom.  xv.  27. 
The  figure  of  sowing,  to  denote  the 
preaching  of  the  gospel,  is  not  unfre- 
quently  employed  in  the  Scriptures. 
See  John  iv.  37,  and  the  parable  of  the 
sower,  Matt.  xiii.  3,  &c.  i  Is  it  a  great 
thing,  &c.  Note,  Rom.  xv.  27.  Is  it 
to  be  regarded  as  unequal,  unjust,  or 
burdensome  1  Is  it  to  be  supposed  that 
we  are  receiving  that  for  which  we  have 
not  rendered  a  valuable  consideration  7 
The  sense  is,  '  We  impart  blessings  of 
more  value  than  we  receive.  We  re- 
ceive a  supply  of  our  temporal  wants. 
We  impart  to  you,  under  the  divine 
blessing,  the  gospel,  with  ail  its  hopes 
and  consolations.  We  make  you  ac- 
quainted with  God ;  with  the  plan  of 
salvation ;  with  the  hope  of  heaven 
We  instruct  your  children;  we  guide 
you  in  the  path  of  comfort  and  peace 


A.  I).  59  ] 


CHAPTER  IX. 


175 


thing  if  we  shall  reap  your  car- 
nal things  ? 


12  If  others  be  partakers  of 
this  power  over  you,  are  not  we 


we  raise  you  from  the  degradations  of 
idolatry  and  of  sin ;  and  we  open  before 
you  the  hope  of  the  resurrection  of"  the 
just,  and  of  all  the  bliss  of  heaven: 
and  to  do  this,  we  give  ourselves  to 
toil  and  peril  by  land  and  by  sea.  And 
can  it  be  made  a  matter  of  question 
whether  all  these  high  and  exalted 
hopes  are  of  as  much  value  to  dying 
man  as  the  small  amount  which  shall 
be  needful  to  minister  to  the  wants  of 
those  who  are  the  means  of  imparting 
these  blessings!'  Paul  says  this,  there- 
fore, from  the  reasonableness  of  the  case. 
The  propriety  of  support  might  be  fur- 
ther urged,  (1.)  Because  without  it  the 
ministry  would  be  comparatively  useless. 
Ministers,  like  physicians,  lawyers,  and 
farmers,  should  be  allowed  to  attend 
mainly  to  the  great  business  of  their 
lives,  and  to  their  appropriate  work. 
No  physician,  no  farmer,  no  mechanic, 
could  accomplish  much,  if  his  attention 
was  constantly  turned  off  from  his  ap- 
propriate business  to  engage  in  some- 
thing else.  And  how  can  the  minister 
of  the  gospel,  jf  his  time  is  nearly  all 
taken  up  in  labouring  to  provide  for  the 
wants  of  his  family  ]  (2.)  The  great 
mass  of  ministers  spend  their  early  days, 
and  many  of  them  all  their  property,  in 
preparing  to  preach  the  gospel  to  others. 
And  as  the  mechanic  who  has  spent 
his  early  years  in  learning  a  trade,  and 
the  physician  and  lawyer  in  preparing 
for  their  profession,  receive  support  in 
that  calling,  why  should  not  the  minis- 
ter of  the  gospel  1  (3.)  Men,  in  other 
things,  cheerfully  pay  those  who  labour 
for  them.  They  compensate  the  school- 
master, the  physician,  the  lawyer,  the 
merchant,  the  mechanic ;  and  they  do 
it  cheerfully,  because  they  suppose  they 
-eceive  a  valuable  consideration  for  their 
money.  But  is  it  not  so  with  regard  to 
ministers  of  the  gospel  t  Is  not  a  man's 
family  as  certainly  benefited  by  the 
labours  of  a  faithful  clergyman  and  pas- 
tor, as  by  the  skill  of  a  physician  or  a 
lawyer,  or  b j  the  service  of  the  school- 


master] Are  not  the  affairs  of  the  soul 
and  of  eternity  as  important  to  a  man's 
family  as  those  of  time  and  the  welfare 
of  the  body  ?  So  the  music-master  and 
the  dancing-master  are  paid,  and  paid 
cheerfully  and  liberally ;  and  yet  can 
there  be  any  comparison  between  the 
value  of  their  services  and  those  of 
the  minister  of  the  gospel]  (4.)  It 
might  be  added,  that  society  is  benefit- 
ed in  a  pecuniary  way  by  the  service 
of  a  faithful  minister  to  a  far  greater 
extent  than  the  amount  of  compensa- 
tion which  he  receives.  One  drunkard, 
reformed  under  his  labours,  may  earn 
and  save  to  his  family  and  to  society 
as  much  as  the  whole  salary  of  the 
pastor.  The  promotion  of  order,  peace, 
sobriety,  industry,  education,  and  regu- 
larity in  business,  and  honesty  in  con- 
tracting and  in  paying  debts,  saves 
much  more  to  the  community  at  large 
than  the  cost  of  the  support  of  the  gos- 
pel. In  regard  to  this,  any  man  may 
make  the  comparison  at  his  leisure,  be- 
tween those  places  where  the  ministry 
is  established,  and  where  temperance, 
industry,  and  sober  habits  prevail,  and 
those  places  where  there  is  no  ministry, 
and  where  gambling,  idleness,  and  dis- 
sipation abound.  It  is  always  a  matter 
of  economy  to  a  people,  in  the  end,  to 
support  schoolmasters  and  ministers  as 
they  ought  to  be  supported.  ]  Reap 
i/'>ur  carnal  things.  Partake  of  thor.e 
things  which  relate  to  the  present  life ; 
the  support  of  the  body,  L  e.  food  and 
raiment. 

12.  If  others.  Other  teachers  liv- 
ing with  you.  There  can  be  no  doubt 
that  the  teachers  in  Corinth  urged  this 
right,  and  received  a  support.  ^  Be 
partakers  of  this  power.  Of  this 
right  to  a  support  and  maintenance. 
Tf  Are  not  we  rather.  We  the  apostles  ; 
we  who  have  laboured  for  your  conver- 
sion ;  who  have  founded  your  church  ; 
who  have  been  the  first,  and  the  most 
laborious  in  instructing  you,  and  im- 
parting to  you  spiritual  blessings 


176 


I.  CORINTHIANS. 


[A.D.  59. 


rather  ?  Nevertheless  •  we  have 
not  used  this  power ;  but  suffer 
all  things,  lest  we  should  hinder 
the  gospel  of  Christ. 

a2Cor.ll.7— 9;  12.14 


13  Do  ye  not  know,  that 
they  which  minister  about  holy 
things  *  live  of  the  things  of  the 
temple  ?  and  they  *  which  wait 

»  or,feed.        b  Num.l88,&c.  Deut.18.1. 


Have  not  we  a  better  claim  than  they  ? 
K  Nevertheless  we  have  not  used  this 
power.  We  have  not  urged  this 
claim  ;  we  have  chosen  to  forego  this 
right,  and  to  labour  for  our  own  support. 
The  reason  why  they  had  done  this, 
he  states  in  the  subsequent  part  of  the 
chapter.  See  2  Cor.  xi.  7 — 9  ;  xii.  14. 
Comp.  Acts  xviii.  3  ;  xx.  34,  35.  f  But 
suffer  all  things.  Endure  all  privations 
and  hardships  ;  we  subject  ourselves  to 
poverty,  want,  hunger,  thirst,  naked- 
ness, rather  than  urge  a  claim  on  you, 
and  thus  leave  the  suspicion  that  we 
are  actuated  by  mercenary  motives. 
The  word  used  here  (a-Tt-yc/utv,  suffer) 
means  properly  to  cover,  to  keep  off,  as 
rain,  &c.,  and  then  to  contain,  to  sus- 
tain, tolerate,  endure.  Here  it  means 
to  bear,  or  endure  all  hardships.  Comp. 
Notes  ch.  iv.  11 — 13.  f  Lest  we 
should  hinder  the  gospel  of  Christ. 
Paul  here  states  the  reason  why  he 
had  not  urged  a  claim  to  support  in 
preaching  the  gospel.  It  was  not  be- 
cause he  was  not  entitled  to  a  full  sup- 
port, but  it  was  that  by  denying  himself 
of  this  right  he  could  do  good,  and 
avoid  some  evil  consequences  which 
would  have  resulted  if  he  had  strenu- 
ously urged  it.  His  conduct  therefore 
in  this  was  just  one  illustration  of  the 
principle  on  which  he  said  (ch.  viii.  13) 
he  would  always  act ;  a  readiness  to 
deny  himself  of  things  lawful,  if  by  that 
he  could  promote  the  welfare  of  others. 
The  reasons  why  his  urging  this  claim 
might  have  hindered  the  gospel  may 
have  been  many.  (1.)  It  might  have 
exposed  him  and  the  ministry  generally 
to  the  charge  of  being  mercenary.  (2.) 
It  would  have  prevented  his  presenting 
in  bold  relief  the  fact  that  he  was 
bound  to  preach  the  gospel  at  all 
events,  and  that  he  was  actuated  in  it 
by  a  simple  conviction  of  its  truth.  (3.) 
It  might  have  alienated  many  minds 


who  might  otherwise  have  been  led  to 
embrace  it.  (4.)  It  would  have  pre- 
vented the  exercise  of  self-denial  in 
him,  and  the  benefits  which  resulted 
from  that  self-denial,  &c.  ver.  17,  18. 

23.  27. 

13.  Do  ye  not  know,  &c.  In  this 
verse  Paul  illustrates  the  doctrine  that 
the  ministers  of  religion  were  entitled 
to  a  support  from  the  fact  that  those 
who  were  appointed  to  offer  sacrifice 
received  a  maintenance  in  their  work. 
1  They  which  minister  about  holy 
things.  Probably  the  Levitts.  Their 
office  was  to  render  assistance  to  the 
priests,  to  keep  guard  around  the  taber- 
nacle, and  subsequently  around  the 
temple.  It  was  also  their  duty  to  see 
that  the  temple  was  kept  clean,  and  to 
prepare  supplies  for  the  sanctuary,  such 
as  oil,  wine,  incense,  &c.  They  had 
the  care  of  the  revenues,  and  after  the 
time  of  David  were  required  to  sing  in 
the  temple,  and  to  play  upon  instru- 
ments. Num.  iii.  1 — 36;  iv.  1.  30.  35. 
42 ;  viii.  5—22.  1  Chron.  xxiii.  3—5. 

24.  27  ;  xxiv.  20—31.     1  Live  of  the 
things  of  the  temple.  Marg.,  Feed  ,•  i.  e. 
are  supported  in  their  work  by  the  of- 
ferings of  the  people,  and  by  the  pro- 
visions which  were  made  for  the  temple 
service.       See    Num.    xviii.    24 — 32. 

And  they  which  wait  at  the  altar. 
Probably  the  priests  who  were  em- 
ployed in  offering  sacrifice.  f  Are 
partakers  with  the  altar.  That  is,  a 
part  of  the  animal  offered  in  sacrifice 
is  burned  as  an  offering  to  God,  and  a 
part  becomes  the  property  of  the  priest 
for  his  support ;  and  thus  the  altar  and 
the  priest  become  joint  participators  of 
the  sacrifice.  From  these  offerings 
the  priests  derived  their  maintenance 
See  Num.  xviii.  8 — 19.  Deut.  xviii.  I, 
&c.  The  argument  of  the  apostlG 
here  is  this  :  '  As  the  ministers  of  reli- 
gion under  the  Jewish  dispensation  were 


A  D.  59.] 


CHAPTER  IX. 


IT) 


at  the   altar  are  partakers  with 
the  altar  ? 

14  Even  so  hath   the  Lord* 


a  Luke  10.7. 


entitled  to  support  by  the  authority  and 
the  law  of  God,  that  fact  settles  a 
general  principle  which  is  applicable 
also  to  the  gospel,  that  he  intends  that 
the  ministers  of  religion  should  derive 
their  support  in  their  work.  If  it  was 
reasonable  then,  it  is  reasonable  now. 
If  God  commanded  it  then,  it  is  to  be 
presumed  that  he  intends  to  require  it 
now. 

14.  Even  so.  In  the  same  manner, 
and  for  the  same  reasons.  1  Hath  the 
Lord  ordained.  Hath  the  Lord  ap- 
pointed, commanded,  arranged  that  it 
should  be  so  (Jtirags).  The  word  here 
means  that  he  has  made  this  a  law,  or 
has  required  it.  The  word  "  Lord"  here 
doubtless  refers  to  the  Lord  Jesus,  who 
has  sent  forth  his  ministers  to  labour  in 
the  great  harvest  of  the  world.  J  That 
they  which  preach  the  gospel.  They 
who  are  sent  forth  by  him  ;  who  devote 
their  lives  to  this  work ;  who  are  called 
and  employed  by  him  in  this  service. 
This  refers,  therefore,  not  only  to  the 
apostles,  but  to  all  who  are  duly  called 
to  this  work,  and  who  are  his  ambas- 
sadors. ^  Should  live  of  the  gospel. 
Should  be  supported  and  maintained  in 
this  work.  Paul  here  probably  refers 
to  the  appointment  of  the  Lord  Jesus, 
when  he  sent  forth  his  disciples  to 
preach.  Matt  x.  10.  Luke  x.  8.  Comp. 
Gal.  vi.  6.  The  man  may  be  said  to 
'  live  in  the  gospel'  who  is  supported 
while  he  preaches  it,  or  who  derives  his 
maintenance  in  that  work.  Here  we 
may  observe,  (1.)  That  the  command 
^is  that  they  shall  live  (£/>)  of  the  gospel. 
It  is  not  that  they  should  grow  rich,  or 
lay  up  treasures,  or  speculate  in  it,  or 
become  merchants,  farmers,  teachers,  or 
book-makers  for  a  living;  but  it  is  that 
they  should  have  such  a  maintenance 
as  to  constitute  a  livelihood.  They 
should  be  made  comfortable ;  not  rich. 
They  should  receive  so  much  as  to 
Veep  their  minds  from  being  harassed 


ordained,  that  they6  which  preach 
the  gospel  should  live  of  the  gos- 
pel. 


b  Gal.6.6. 


with  cares,  and  their  families  from 
want ;  not  so  much  as  to  lead  them  to 
forget  their  dependence  on  God,  or  on 
the  people.  Probably  the  true  rule  is, 
that  they  should  be  able  to  live  as  the 
mass  of  the  people  among  whom  they 
labour  live ;  that  they  should  be  able  to 
receive  and  entertain  the  poor,  and  be 
willing  to  do  it;  and  so  that  the  rich 
also  may  not  despise  them,  or  turn 
away  from  their  dwelling.  (2.)  This 
is  a  command  of  the  Lord  Jesus ;  and 
if  it  is  a  command,  it  should  be  obeyed 
as  much  as  any  other  law  of  the  Re- 
deemer. And  if  this  is  a  command, 
then  the  minister  is  entitled  to  a  sup- 
port ;  and  then  also  a  people  are  not  at 
liberty  to  withhold  it.  Further,  there 
are  as  strong  reasons  why  they  should 
support  him,  as  there  are  why  they 
should  pay  a  schoolmaster,  a  lawyer,  a 
physician,  or  a  day-labourer.  The  mi- 
nister usually  toils  as  hard  as  others ; 
expends  as  much  in  preparing  for  his 
work ;  and  does  as  much  good.  And 
there  is  even  a  higher  claim  in  this 
case.  God  has  given  an  express  com- 
mand in  this  case ;  he  has  not  in  the 
others.  (3.)  The  salary  of  a  minister 
should  not  be  regarded  as  a  gift  merely, 
any  more  than  the  pay  of  a  congress- 
man, a  physician,  or  a  lawyer.  He  has 
a  claim  to  it ;  and  God  has  commanded 
that  it  should  be  paid.  It  is,  moreover, 
a  matter  of  stipulation  and  of  compact, 
by  which  a  people  agree  to  compensate 
him  for  his  services.  And  yet,  is  there 
any  thing  in  the  shape  of  debt  where 
there  is  so  much  looseness  as  in  regard 
to  this  subject  1  Are  men  usually  as 
conscientious  in  this  as  they  are  in 
paying  a  physician  or  a  merchant  ? 
Are  not  ministers  often  in  distress  for 
that  which  has  been  promised  them, 
and  which  they  have  a  right  to  expect  ? 
And  is  not  their  usefulness,  and  the 
happiness  of  the  people,  and  the  honour 
of  religion  intimately  connected  with 


178 


I.  CORINTHIANS. 


[A.D.    9, 


15  But  I  °  have  used  none  of 
these  things  :  neither  have  I 
written  these  things,  that  it 


should  be  so  done  unto  me  : 

a  Acts  20.33.  2Thess.3.8. 


for 


obeying  the  rule  of  the  Lord  Jesus  in 
this  respect"? 

15.  But  I  have  used  none  of  these 
things.  I  have  not  urged  and  enforced 
this  right.  I  have  chosen  to  support 
myself  by  the  labour  of  my  own  hands. 
This  had  been  objected  to  him  as  a  rea- 
son why  he  could  not  be  an  apostle. 
He  here  shows  that  that  was  not  the 
reason  why  he  had  not  urged  this  claim ; 
but  that  it  was  because  in  this  way  he 
could  do  most  to  honour  the  gospel  and 
save  the  souls  of  men.  Comp.  Acts 
xx.  33.  2  Thess.  iii.  8.  The  sense  is, 
'  Though  my  right  to  a  support  is  esta- 
blished, in  common  with  others,  both 
by  reason,  the  nature  of  the  case,  the 
examples  in  the  law,  and  the  command 
of  the  Lord  Jesus,  yet  there  are  reasons 
why  I  have  not  chosen  to  avail  myself 
of  this  right,  and  why  I  have  not  urged 
these  claims.'  ^[  Neither  have  I  written 
these  things,  &c.  '  I  have  not  presented 
this  argument  now  in  order  to  induce 
you  to  provide  for  me.  I  do  not  intend 
now  to  ask  or  receive  a  support  from 
you.  I  urge  it  to  show  that  I  feel  that 
I  have  a  right  to  it ;  that  my  conduct 
is  not  an  argument  that  I  am  conscious 
I  am  not  an  apostle ;  and  that  I  might 
urge  it  were  there  not  strong  reasons 
which  determine  me  not  to  do  it.  I 
neither  ask  you  to  send  me  now  a  sup- 
port, nor,  if  I  visit  you  again,  do  I  ex- 
pect you  will  contribute  to  my  mainte- 
nance.' t  For  it  were  better  for  me  to 
die,  &c.  There  are  advantages  growing 
out  of  my  not  urging  this  claim  which 
are  of  more  importance  to  me  than  life. 
Rather  than  forego  tnese  advantages,  it 
would  be  better  for  me — it  would  be  a 
thing  which  I  would  prefer — to  pine  in 
poverty  and  want;  to  be  exposed  to 
peril,  and  cold,  and  storms,  until  life 
should  close.  I  esteem  my  "  glorying," 
the  advantages  of  my  course,  to  be  of 
wore  value  than  life  itself.  1  Than 


b  it  were  better  for  me  to  die 
than  that  any  man  should  make 
my  glorying  void. 

16  For  though  I  preach  the 

62Cor.ll.10. 

that  any  man  should  make  my  glory- 
ing void.  His  glorying,  or  boasting, 
or  joying,  as  it  may  be  more  properly 
rendered  (TO  x,*.v%>tp.a.  juou  ;  comp.  Phil, 
i.  26.  Heb.  iii.  6),  was,  (1.)  That  he 
had  preached  the  gospel  without  expense 
to  anybody,  and  had  thus  prevented  the 
charge  of  avarice  (ver.  18)  ;  and  (2.) 
That  he  had  been  able  to  keep  his  body 
under,  and  pursue  a  course  of  self-denial 
that  would  result  in  his  happiness  and 
glory  in  heaven,  ver.  23 — 27.  "  Any 
man"  would  have  made  that  "  void," 
if  he  had  supported  Paul ;  had  pre- 
vented the  necessity  of  his  labour,  and 
had  thus  exposed  him  to  the  charge  of 
having  preached  the  gospel  for  the  sake 
of  gain. 

16.  For  though  I  preach  the  gospel, 
&c.  This,  with  the  two  following  verses, 
is  a  very  difficult  passage,  and  has  been 
very  variously  understood  by  interpret- 
ers. The  general  scope  and  purpose  of 
the  passage  is  to  show  what  was  the 
ground  of  his  "glorying,"  or  of  his 
hope  of  "  reward"  in  preaching  the  gos- 
pel. In  ver.  15  he  had  intimated  that 
he  had  cause  of  "  glorying,"  and  that 
that  cause  was  one  which  he  was  de- 
termined no  one  should  take  away.  In 
this  passage  (ver.  16 — 18)  he  states 
what  that  was.  He  says,  it  was  not 
simply  that  he  preached ;  for  there  was 
a  necessity  laid  on  him,  and  he  could 
not  help  it :  his  call  was  sucji,  the  com- 
mand was  such,  that  his  life  would  be 
miserable  if  he  did  not  do  it.  But  all 
idea  of  "  glorying,"  or  of  "  reward," 
must  be  connected  with  some  volun- 
tary service — something  which  would 
show  the  inclination,  disposition,  desire 
of  the  soul.  And  as  that  in  his  case 
could  not  be  well  shown  where  a  "  ne- 
cessity" was  laid  on  him,  it  could  be 
shown  only  in  his  submitting  volunta- 
rily to  trials ;  in  denying  himself;  in 
being  willing  to  forego  comforts  which 


.  59.] 


CHAPTER  IX. 


179 


gospel,  I  have  i.othing  to  glory 
of :  for  °  necessity  is  laid  upon 

aJer.!.17;20.9. 


he  might  lawfully  enjoy  ;  and  in  thus 
furnishing  a  full  and  complete  test  of 
his  readiness  to  do  any  thing  to  promote 
the  gospel.  The  essential  idea  here  is, 
therefore,  that  there  was  such  a  neces- 
sity laid  on  him  in  his  call  to  preach  the 
gospel,  that  his  compliance  with  that  call 
could  not  be  regarded  as  appropriately 
connected  with  reward ;  and  that  in  his 
case  the  circumstance  which  showed 
that  reward  would  be  proper,  was,  his 
denying  himself,  and  making  the  gospel 
without  charge.  This  would  show  that 
his  heart  was  in  the  thing  /  that  he 
was  not  urged  on  by  necessity ;  that 
he  loved  the  work ;  and  that  it  would 
be  consistent  for  the  Lord  to  reward 
him  for  his  self-denials  and  toils  in  his 
service.  1  I  have  nothing  to  glory  of. 
The  force  of  this  would  be  better  seen 
by  a  more  literal  translation.  '  It  is  not 
to  me  glorying;'  i.e.  this  is  not  the 
cause  of  my  glorying,  or  rejoicing  CVJM. 
t<rrt  IJ.QI  x.y.u%H]yiiL).  In  ver.  15  he  had 
eaid  that  he  had  a  cause  of  glorying,  or 
of  joy  (**y;t»jt*ii).  He  here  says  that 
that  joy  or  glorying  did  not  consist  in 
the  simple  fact  that  he  preached  the 
gospel ;  for  necessity  was  laid  on  him : 
there  was  some  other  cause  and  source 
of  his  joy  or  glorying  than  that  simple 
fact.  ver.  18.  Others  preached  the 
gospel  also :  in  common  with  them,  it 
might  be  a  source  of  joy  to  him  that 
he  preached  the  gospel ;  but  it  was  not 
the  source  of  his  peculiar  joy,  for  he 
had  been  called  into  the  apostleship  in 
such  a  manner  as  to  render  it  inevitable 
that  he  should  preach  the  gospel.  His 
glorying  was  of  another  kind.  ^  For 
necessity  is  laid  upon  me.  My  preach- 
ing is  in  a  manner  inevitable,  and  can- 
not therefore  be  regarded  as  that  in 
which  I  peculiarly  glory.  I  was  call- 
ed into  the  ministry  in  a  miraculous 
manner ;  I  was  addressed  personally  by 
the  Lord  Jesus ;  I  was  arrested  when  I 
was  a  persecutor ;  I  was  commanded  to 
go  and  preach  ;  I  had  a  direct  commis- 
sion from  heaven.  There  was  no  room 


me ;  yea,  woe  is  unto  me  if  I 
preach  not  the  gospel. 


for  hesitancy  or  debate  on  the  subject 
(Gal.  i.  16),  and  I  gave  myself  at  once 
and  entirely  to  the  work.  Acts  ix.  6. 
I  have  been  urged  to  this  by  a  direct 
call  from  heaven ;  and  to  yield  obedi- 
ence to  this  call  cannot  be  regarded  as 
evincing  such  an  inclination  to  give 
myself  to  this  work  as  if  the  call  had 
been  in  the  usual  mode,  and  with  less 
decided  manifestations.  We  are  not  to 
suppose  that  Paul  was  compelled  to 
preach,  or  that  he  was  not  voluntary  in 
his  work,  or  that  he  did  not  prefer  it  to 
any  other  employment:  but  he  speaks 
in  a  popular  sense,  as  saying  that  he 
*  could  not  help  it;'  or  that  the  evidence 
of  his  call  was  irresistible,  and  left  no 
room  for  hesitation.  He  was  free ;  but 
there  was  not  the  slightest  room  for 
debate  on  the  subject.  The  evidence 
of  his  call  was  so  strong  that  he  could 
not  but  yield.  Probably  none  now  have 
evidences  of  their  call  to  the  ministry 
as  strong  as  this.  But  there  are  many, 
very  many,  who  feel  that  a  kind  of  ne- 
cessity is  laid  on  them  to  preach.  Their 
consciences  urge  them  to  it.  They 
would  be  miserable  in  any  other  em- 
ployment. The  course  of  Providence  has 
shut  them  up  to  it.  Like  Saul  of  Tar- 
sus, they  may  have  been  persecutors,  or 
revilers,  or  "  injurious,"  or  blasphemers 
(iTim.  i.  13);  or  they  may,  like  him, 
have  commenced  a  career  of  ambition  ; 
or  they  may  have  been  engaged  in  some 
scheme  of  money-making  or  of  plea- 
sure ;  and  in  an  hour  when  they  little 
expected  it,  they  have  been  arrested  by 
the  truth  of  God,  and  their  attention 
directed  to  the  gospel  ministry.  Many 
a  minister  has,  before  entering  the  mi- 
nistry, formed  many  other  purposes  of 
life ;  but  the  providence  of  God  barred 
his  way,  hemmed  in  his  goings,  and 
constrained  him  to  become  an  ambassa 
dor  of  the  cross,  ^  Yea,  woe  is  unto  me, 
&c.  I  should  be  miserable  and  wretched 
if  I  did  not  preach.  My  preaching, 
therefore,  in  itself  considered,  cannot 
be  a  subject  of  glorying.  I  am  shut  up 


180 


I    CORINTHIANS. 


[A.  D.  5 


17  For  if  I  do  this  thing  will- 
ingly, I  have  a  reward:   but  if 


against  my  will  a  dispensation^/ 
the  gospel  is  committed  unto  me. 


a  Col.  1.25. 


to  it.  I  am  urged  to  it  in  every  way. 
I  should  be  wretched  were  I  not  to  do 
it,  and  were  I  to  seek  any  other  calling. 
My  conscience  would  reproach  me.  My 
judgment  would  condemn  me.  My 
heart  would  pain  me.  I  should  have 
no  comfort  in  any  other  calling;  and 
God  would  frown  upon  me.  Learn 
hence,  (1.)  That  Paul  had  been  con- 
verted. Once  he  had  no  love  for  the 
ministry,  but  persecuted  the  Saviour. 
With  the  feelings  which  he  then  had, 
he  would  have  been  wretched  in  the 
ministry ;  with  those  which  he  now 
had,  he  would  have  been  wretched  out 
of  it.  His  heart,  therefore,  had  been 
wholly  changed.  (2.J  All  ministers 
who  are  duly  called  to  the  work  can 
say  the  same  thing.  They  would  be 
wretched  in  any  other  calling.  Their 
conscience  would  reproach  them.  They 
would  have  no  interest  in  the  plans  of 
the  world  ;  in  the  schemes  of  wealth, 
and  pleasure,  and  fame.  Their  heart 
is  in  this  work,  and  in  this  alone.  In 
this,  though  amidst  circumstances  of 
poverty,  persecution,  nakedness,  cold, 
peril,  sickness,  they  have  comfort.  In 
any  other  calling,  though  surrounded 
by  affluence,  friends,  wealth,  honours, 
pleasures,  gayety,  fashion,  they  would 
be  miserable.  (3.)  A  man  whose  heart 
is  not  in  the  ministry,  and  who  would 
be  as  happy  in  any  other  calling,  is  not 
fit  to  be  an  ambassador  of  Jesus  Christ. 
Unless  his  heart  is  there,  and  he  prefers 
that  to  any  other  calling,  he  should  never 
think  of  preaching  the  gospel.  (4.)  Men 
who  leave  the  ministry,  and  voluntarily 
devote  themselves  to  some  other  calling 
when  they  might  preach,  never  had  the 
proper  spirit  of  an  ambassador  of  Jesus. 
If  for  the  sake  of  ease  or  gain ;  if  to 
avoid  the  cares  and  anxieties  of  the  life 
of  a  pastor ;  if  to  make  money,  or  secure 
money  when  made;  if  to  cultivate  a 
farm,  to  teach  a  school,  to  write  a  book, 
to  live  upon  an  estate,  or  to  enjoy  life, 
they  lay  aside  the  ministry,  it  is  proof 
that  they  never  had  a  09"  *o  the  work. 


So  did  not  Paul ;  and  so  did  not  Paul's 
Master  and  ours.  They  loved  the  work, 
and  they  left  it  not  till  death.  Neither 
for  ease,  honour,  nor  wealth  ;  neither  to 
avoid  care,  toil,  pain,  or  poverty,  did 
they  cease  in  their  work,  until  the  one 
could  say,  "  I  have  fought  a  good  fight, 
/  have  finished  my  course,  I  have  kept 
the  faith"  (2  Tim.'iv.  7) ;  and  the  other, 
"  I  have  finished  the  work  which  thou 
gavest  me  to  do."  John  xvii.  4.  (5.) 
We  see  the  reason  why  men  are  some- 
times miserable  in  other  callings.  They 
should  have  entered  the  ministry.  God 
called  them  to  it;  and  they  became 
hopefully  pious.  But  they  chose  the 
law,  or  the  practice  of  medicine,  or 
chose  to  be  farmers,  merchants,  teach- 
ers, professors,  or  statesmen.  And  God 
withers  their  piety,  blights  their  happi- 
ness, follows  them  with  the  reproaches 
of  conscience,  makes  them  sad,  melan- 
choly, wretched.  They  do  no  good; 
and  they  have  no  comfort  in  life. 
Every  man  should  do  the  will  of 
God,  and  then  every  man  would  be 
happy. 

17.  For  if  I  do  this  thing  willingly. 
If  I  preach  so  as  to  show  that  my 
heart  is  in  it ;  that  I  am  not  compelled. 
If  I  pursue  such  a  course  as  to  show 
that  I  prefer  it  to  all  other  employ- 
ments. If  Paul  took  a  compensation 
for  his  services,  he  could  not  well  do 
this ;  if  he  did  not,  he  showed  that  his 
heart  was  in  it,  and  that  he  preferred  the 
work  to  all  others.  Even  though  he  had 
been  in  a  manner  compelled  to  engage 
in  that  work,  yet  he  so  acted  in  the 
work  as  to  show  that  it  had  his  hearty 
preference.  This  was  done  by  hia 
submitting  to  voluntary  self-denials 
and  sacrifices  in  order  to  spread  the 
Saviour's  name.  1  I  have  a  reward 
I  shall  meet  with  the  approbation  of 
my  Lord,  and  shall  obtain  the  reward 
in  the  world  to  come,  which  is  promised 
to  those  who  engage  heartily,  and 
laboriously,  and  successfully  in  turnin/ 
sinners  to  God.  Prov  xi.  30  L'a. 


V.  D.  59.J 


CHAPTER  IX. 


181 


18  What  is  my  reward  then? 
Verily  that,  when  I  preach  the 
gospel,  I  may  make  the  gospel 


xii.  3.  Matt.  xiii.  43 ;  xxv.  21 — 23. 
James  v.  20.  \  But  if  against  my 
will  (totac).  If  under  a  necessity  (ver. 
16);  if  by  the  command  of  another 
(Grotius)  ;  if  I  do  it  by  the  fear  of 
punishment,  or  by  any  strong  necessity 
which  is  laid  on  me.  Tf  A  dispensa- 
tion of  the  gospel  is  committed  unto 
me.  I  am  intrusted  with  (?r«;n<rTa/yw;«) 
this  dispensation,  office,  economy  (otitoro- 
,u/*v)  of  the  gospel.  It  has  been  laid 
upon  me;  I  have  been  called  to  it;  I 
must  engage  in  this  work  ;  and  if  I  do 
it  from  mere  compulsion,  or  in  such  a 
way  that  my  will  shall  not  acquiesce 
in  it,  and  concur  with  it,  I  shall  have 
no  distinguished  reward.  The  work 
must  be  done ;  I  must  preach  the 
gospel ;  and  it  becomes  me  so  to  do  it 
as  to  show  that  my  heart  and  will 
entirely  concur ;  that  it  is  not  a  matter 
of  compulsion,  but  of  choice.  This 
he  proposed  to  do  by  so  denying  him- 
self, and  so  foregoing  comforts  which  he 
might  lawfully  enjoy,  and  so  subjecting 
himself  to  perils  and  toils  in  preaching 
the  gospel,  as  to  show  that  his  heart 
was  in  the  work,  and  that  he  truly 
loved  it. 

18.  What  is  my  reward  then? 
What  is  the  source  of  my  reward  1 
or  what  is  there  in  my  conduct  that 
will  show  that  I  am  entitled  to  reward  1 
What  is  there  that  will  demonstrate 
that  my  heart  is  in  the  work  of  the 
ministry  ;  that  I  am  free  and  voluntary, 
and  that  I  am  not  urged  by  mere  neces- 
sity 1  Though  I  have  been  called  by 
miracle,  and  though  necessity  is  laid 
upon  me,  so  that  I  cannot  but  preach 
the  gospel,  yet  how  shall  I  so  do  it  as 
to  make  it  proper  for  God  to  reward 
me  as  a  voluntary  agent  ?  Paul  im- 
mediately states  the  circumstance  that 
showed  that  he  was  entitled  to  the 
reward,  and  that  was,  that  he  denied 
himself,  and  was  willing  to  forego  his 
lawful  enjoyments,  and  even  his  rights, 
that  he  might  make  the  gospel  without 
16 


of  Christ  without  charge;  that 
I  abuse  not  my  power  in  tne 
gospel. 


charge,  ^f  /  may  make  the  gospel  of 
Christ  without  charge.  Without  ex- 
pense to  those  who  hear  it.  I  will 
support  myself  by  my  own  labour,  and 
will  thus  show  that  I  am  not  urged  to 
preaching  by  mere  "  necessity,"  but 
that  I  love  it.  Observe  here,  (1.)  Tha« 
Paul  did  not  give  up  a  support  because 
he  was  not  entitled  to  it.  (2.)  He 
does  not  say  that  it  would  be  well  or 
advisable  for  others  to  do  it.  (3.)  It  is 
right,  and  well  for  a  man,  if  he  chooses, 
and  can  do  it,  to  make  the  gospel  with- 
out charge,  and  to  support  himself. 
(4.)  All  that  this  case  proves  is,  that 
it  would  be  proper  only  where  a  "  ne- 
cessity" was  laid  on  a  man,  as  it  was  on 
Paul ;  when  he  could  not  otherwise 
show  that  his  heart  was  in  the  work, 
and  that  he  was  voluntary  and  loved  it. 
(5.)  This  passage  cannot  be  urged  by 
a  people  to  prove  that  ministers  ought 
not  to  have  a  support.  Paul  says 
they  have  a  right  to  it.  A  man  may 
forego  a  right  if  he  pleases.  He  may 
choose  not  to  urge  it;  but  no  one  can 
demand  of  him  that  he  should  not 
urge  it;  much  less  have  they  a  right 
to  demand  that  he  should  give  up  his 
rights.  (6.)  It  is  best  in  general  that 
those  who  hear  the  gospel  should  con- 
tribute to  its  support.  It  is  not  only 
equal  and  right,  but  it  is  best  for  them. 
We  generally  set  very  little  value  on 
that  which  costs  us  nothing;  and  the 
very  way  to  make  the  gospel  contempt- 
ible is,  to  have  it  preached  by  those  who 
are  supported  by  the  state,  or  by  their 
own  labour  in  some  other  department ; 
or  by  men  who  neither  by  their  talents, 
their  learning,  nor  their  industry  have 
any  claim  to  a  support.  All  ministers 
are  not  like  Paul.  They  have  neither 
been  called  as  he  was ;  nor  have  they 
his  talent,  his  zeal,  or  his  eloquence. 
Paul's  example  then  should  not  be 
urged  as  an  authority  for  a  peopK-  to 
withhold  from  their  pastor  what  i&  hia 
due  ;  nor.  because  Paul  chose  to  fi  *<p 


182 


I.  CORINTHIANS. 


19  Fur  though  I  be  free  from 
all  men,  yet  have  I  made  myself 
servant  a  unto  all,  that  I  might 
gain  the  more. 

oRom.1.14.  Gal.5.13. 


his  rights,  should  people  now  demand 
that  a  minister  should  devote  his  time, 
and  health,  arid  life  to  their  welfare  for 
naught.  1  That  I  abuse  not  my 
power  in  the  gospel.  Paul  had  a  right 
to  a  support.  This  power  he  might 
urge.  But  to  urge  it  in  his  circum- 
stances would  be  a  hinderance  of  the 
gospel.  And  to  do  that  would  be  to 
abuse  his  power,  or  to  pervert  it  to 
purposes  for  which  it  was  never  de- 
signed. 

19.  For  though  I  be  free.  I  am  a 
freeman.  I  am  under  obligation  to 
none.  I  am  not  bound  to  give  them 
my  labours,  and  at  the  same  time  to 
toil  for  my  own  support.  I  have 
claims  like  others,  and  could  urge  them  ; 
and  no  man  could  demand  that  I 
should  give  myself  to  a  life  of  servi- 
tude, and  comply  with  their  prejudices 
and  wishes,  as  if  I  were  a  slave,  in  order 
to  their  conversion.  Comp.  ver.  1.  Notes 
ch.  vi.  12.  \From  all  men  (txTravruv). 
This  may  either  refer  to  all  persons  or 
to  all  tilings.  The  word  men  is  not 
in  the  original.  The  connexion,  how- 
ever, seems  to  fix  the  signification  to 
persons.  '  I  am  a  freeman.  And  al- 
though I  have  conducted  like  a  slave, 
yet  it  has  been  done  voluntarily.' 
1  /  have  made  myself  the  servant  of 
all.  Greek,  '  I  have  enslaved  myself 
(IfjiM/rcv  iJ'SJHar*)  unto  all.'  That  is, 
(1.)  I  labour  for  them,  or  in  their  ser- 
vice, ai-d  to  promote  their  welfare.  (2.) 
I  do  it,  as  the  slave  does,  without  re- 
ward or  hire.  I  am  not  paid  for  it,  but 
submit  to  the  toil,  and  do  it  without 
receiving  pay.  (3.)  Like  the  slave 
who  wishes  to  gratify  his  master,  or 
who  is  compelled  from  the  necessity  of 
the  case,  I  comply  with  the  prejudices, 
habits,  customs,  and  opinions  of  others 
as  far  as  I  can  with  a  good  conscience. 
The  slave  is  subject  to  the  master's 
will.  That  will  must  be  obeyed.  The 


20    And    unto 


[A.  D.  59. 
the   Jews  *  I 


became  as  a  Jew,  that  I  might 
gain  the  Jews  ;  to  them  that  are 
under  the  law,  as  under  the  law, 

b  Acts  16.3;  21. 23-26. 


whims,  prejudices,  caprices  of  the 
master  must  be  submitted  to,  even  if 
they  are  mere  caprice,  and  wholly  un- 
reasonable. So  Paul  says  that  he  had 
voluntarily  put  himself  into  this  condi- 
tion, a  condition  making  it  necessary 
for  him  to  suit  himself  to  the  opinions, 
prejudices,  caprices,  and  feelings  of  all 
men,  so  far  as  he  could  do  it  with  & 
good  conscience,  in  order  that  he  might 
save  them.  We  are  not  to  understand 
here  that  Paul  embraced  any  opinions 
which  were  false  in  order  to  do  this,  or 
that  he  submitted  to  any  thing  which 
is  morally  wrong.  But  he  complied 
with  their  customs,  and  habits,  and 
feelings,  as  far  as  it  could  lawfully  be 
done.  He  did  not  needlessly  offend 
them,  or  run  counter  to  their  prejudices. 
K  That  I  might  gain  the  more.  That 
I  might  gain  more  to  Christ;  that  I 
might  be  the  means  of  saving  more 
souls.  What  a  noble  instance  of  self- 
denial  and  true  greatness  is  here  !  How 
worthy  of  religion !  How  elevated  the 
conduct !  How  magnanimous,  and  how 
benevolent !  No  man  would  do  this 
who  had  not  a  greatness  of  intellect 
that  would  rise  above  narrow  preju- 
dices ;  and  who  had  not  a  nobleness 
of  heart  that  would  seek  at  personal 
sacrifice  the  happiness  of  all  men. 
It  is  said  that  not  a  few  early  Chris- 
tians, in  illustration  of  this  principle  of 
conduct,  actually  sold  themselves  into 
slavery  in  order  that  they  might  have 
access  to^and  benefit  slaves,  an  act  to 
which  nothing  would  prompt  a  man 
but  the  religion  of  the  cross.  Comp. 
Note,  Rom.  i.  14. 

20.  And  unto  the  Jews.  In  this 
verse,  and  the  two  following,  Paul  stales 
more  at  length  the  conduct  which  he 
had  exhibited,  and  to  which  he  refers 
in  ver.  19.  He  had  shown  this  conduct 
to  all  classes  of  men.  He  had  preached 
much  to  his  own  countrymen,  and  had 


.  D.  59.] 


CHAPTER  IX 


183 


that  I  might  gain  them  that  are 
under  the  law ; 


21   To  them  that  are  without 
law,  as  without  law,  (being  not 


evinced  these  principles  there,  t  I  be- 
came as  a  Jew.  I  complied  with  their 
rites,  customs,  prejudices,  as  far  as  I 
could  with  a  good  conscience.  I  did 
not  needlessly  offend  them.  I  did  not 
attack  and  oppose  their  views,  when 
there  was  no  danger  that  my  conduct 
should  be  mistaken.  For  a  full  illus- 
tration of  Paul's  conduct  in  this  respect, 
and  the  principles  which  influenced 
him,  see  Notes  on  Acts  xvi.  3 ;  xviii. 
18;  xxi.  21— 27;  xxiii.  1—6.  f  To 
those  that  are  under  the  law.  This  I 
understand  as  another  form  of  saying 
that  he  conformed  to  the  rites,  customs, 
and  even  prejudices  of  the  Jews.  The 
phrase  "  under  the  law"  means  un- 
doubtedly the  law  of  Moses ;  and  pro- 
bably he  here  refers  particularly  to  those 
lews  who  lived  in  the>  land  of  Judea, 
as  being  more  immediately  and  en- 
tirely under  the  law  of  Moses,  than 
those  who  lived  among  the  Gentiles. 
f  As  under  the  law.  That  is,  I  con- 
formed to  their  rites  and  customs  as  far 
as  I  could  do  it.  I  did  not  violate  them 
unnecessarily.  I  did  not  disregard  them 
for  the  purpose  of  offending  them ;  nor 
refuse  to  observe  them  when  it  could 
be  done  with  a  good  conscience.  There 
can  be  no  doubt  that  Paul,  when  he 
was  in  Judea,  submitted  himself  to  the 
laws,  and  lived  in  conformity  with  them. 
1  That  I  might  gain.  That  I  might 
obtain  their  confidence  and  affection. 
That  I  might  not  outrage  their  feelings, 
excite  their  prejudices,  and  provoke 
them  to  anger ;  and  that  I  might  thus 
have  access  to  their  minds,  and  be  the 
means  of  converting  them  to  the  Chris- 
tian faith. 

21.  To  them  that  are  without  law. 
To  the  Gentiles,  who  have  not  the  law 
of  Moses.  See  Note,  Rom.  ii.  12.  14. 
1  As  without  law.  Not  practising  the 
peculiar  rites  and  ceremonies  enjoined 
in  th»  law  of  Moses.  Not  insisting  on 
them  or  urging  them;  but  showing 
that  ..he  obligation  to  those  rites  had 
been  done  away;  and  that  they  were 
not  binding,  though  when  among  the 


Jews  I  might  still  continue  to  observe 
them.  See  Notes,  Acts  xv. ;  and  the 
argument  of  Paul  in  Gal.  ii.  11 — 18. 
I  neglected  the  ceremonial  precepts  of 
the  Mosaic  law,  when  I  was  with  those 
who  had  not  heard  of  the  law  of  Moses, 
or  those  who  did  not  observe  them,  be- 
cause I  knew  that  the  binding  obligation 
of  these  ceremonial  precepts  had  ceased. 
I  did  not,  therefore,  press  them  upon 
the  Gentiles,  nor  did  I  superstitiously 
and  publicly  practise  them.  In  all  this, 
Paul  has  reference  only  to  those  things 
which  he  regarded  as  in  themselves 
indifferent,  and  not  a  matter  of  con- 
science ;  and  his  purpose  was  not  need- 
lessly to  excite  the  prejudice  or  the  op- 
position of  the  world.  Nothing  is  ever 
gained  by  provoking  opposition  for  the 
mere  sake  of  opposition.  Nothing  tends 
more  to  hinder  the  gospel  than  that. 
In  all  things  of  conscience  and  truth  a 
man  should  be  firm,  and  should  lose 
his  life  rather  than  abandon  either ;  in 
all  things  of  indifference,  of  mere  cus- 
tom, of  prejudice,  he  should  yield,  and 
accommodate  himself  to  the  modes  of 
thinking  among  men,  and  adapt  him- 
self to  their  views,  feelings,  and  habits 
of  life,  that  he  may  win  them  to  Christ. 
f  Being  not  without  law  to  God.  Not 
regarding  myself  as  being  absolutely 
without  law,  or  as  being  freed  from 
obligation  to  obey  God.  Even  in  all 
this,  I  endeavoured  so  to  live  as  that  it 
might  be  seen  that  I  felt  myself  bound 
by  law  to  God.  I  was  not  a  despiser, 
and  contemner,  and  neglecter  of  law  as 
such,  but  only  regarded  myself  as  not 
bound  by  the  peculiar  ceremonial  law 
of  Moses.  This  is  an  instance  of  Paul's 
conscientiousness.  He  would  not  leave 
room  to  have  it  supposed  for  a  moment 
that  he  disregarded  all  law.  He  was 
bound  to  God  by  law ;  and  in  the  con- 
duct to  which  he  was  referring  he  felt 
that  he  was  obeying  him.  He  was 
bound  by  higher  law  than  those  cere- 
monial observances  which  were  now  tc 
be  done  away.  This  passage  would 
destroy  all  the  refuges  of  the  Antino- 


184 


I.  CORINTHIANS 


f  A.  I). 


"without  Jaw  to  God,  but  unaer 
the  law  to  Christ,)  that  I  might 
gain  them  that  are  without  law. 
22  To   the  weak  *  became  I 

a  c.7.22.         b  Rom.15.1.  2Cor.ll.29. 

nr.ans.  Whatever  privileges  the  gospel 
has  introduced,  it  has  not  set  us  free 
from  the  restraints  and  obligations  of 
law.  That  is  binding  still;  and  no 
man  is  at  liberty  to  disregard  the  moral 
Jaw  of  God.  Christ  came  to  magnify, 
strengthen,  and  to  honour  the  law,  not 
to  destroy  it.  1  But  under  the  law  to 
Christ.  Bound  by  the  law  enjoined 
by  Christ ;  under  the  law  of  affectionate 
gratitude  and  duty  to  him.  I  obeyed 
his  commands ;  followed  his  instruc- 
tions; sought  his  honour;  yielded  to 
his  will.  In  this  he  would  violate  none 
of  the  rules  of  the  moral  law.  And  he 
here  intimates,  that  his  grand  object 
was  to  yield  obedience  to  the  law  of 
the  Saviour,  and  that  this  was  the  go- 
verning purpose  of  his  life.  And  this 
would  guide  a  man  right.  In  doing 
this,  he  would  never  violate  any  of  the 
precepts  of  the  moral  law,  for  Christ 
obeyed  them,  and  enjoined  their  obser- 
vance. He  would  never  feel  that  he 
was  without  law  to  God,  for  Christ 
obeyed  God,  and  enjoined  it  on  all. 
He  would  never  feel  that  religion  came 
to  set  him  free  from  law,  or  to  author- 
ize licentiousness ;  for  its  grand  pur- 
pose and  aim  is  to  make  men  holy,  and 
to  bind  them  everywhere  to  the  obser- 
vance of  the  pure  law  of  the  Redeemer. 
22.  To  the  weak.  See  Note,  Rom. 
xv.  1.  To  those  weak  in  faith ;  scru- 
pulous in  regard  to  certain  observances; 
whose  consciences  were  lender  and  un- 
enlightened, and  who  would  be  offend- 
ed even  by  things  which  might  be  in 
themselves  lawful.  He  did  not  lacerate 
their  feelings,  and  run  counter  to  their 
prejudices,  for  the  mere  sake  of  doing 
it.  1  Became  I  as  weak.  I  did  not 
shock  them.  I  complied  with  their 
customs.  I  conformed  to  them  in  my 
dress,  habits,  manner  of  life,  and  even 
in  the  services  of  religion.  I  abstained 
*rom  food  which  they  deemed  it  their 


as  weak,  that  I  might  gain  the 
weak  ;  I c  am  made  all  things  to 
all  men,  that d  I  might  by  all 
means  save  some. 

cc.P.33.       dRom.11.14. 


duty  to  abstain  from ;  and  where,  if  I 
had  partaken  of  it,  I  should  have  offend- 
ed them.  Paul  did  not  do  this  to  gratify 
himself,  or  them,  but  to  do  them  good. 
And  Paul's  example  should  teach  us 
not  to  make  it  the  main  business  of  life 
to  gratify  ourselves :  and  it  should 
teach  us  not  to  lacerate  the  feelings  of 
others ;  not  to  excite  their  prejudices 
needlessly ;  not  to  offend  them  where  it 
will  do  no  good.  If  truth  offends  men,  we 
cannot  help  it.  But  in  matters  of  ceremo- 
ny, and  dress,  and  habits,  and  customs, 
and  forms,  we  should  be  willing  to  con- 
form to  them,  as  far  as  can  be  done,  and 
for  the  sole  purpose  of  saving  their  souls. 
f  J  am  made  all  things  to  all  men.  I 
become  all  things ;  that  is,  I  accommo- 
date myself  to  them  in  all  things,  so 
far  as  can  be  done  with  a  good  con- 
science. 1  That  I  might  by  all  means 
(;rai"ra>f).  That  I  might  use  every 
possible  endeavour  that  some  at  least 
might  be  saved.  It  is  implied  here 
that  the  opposition  to  the  gospel  was 
everywhere  great;  that  men  were  re- 
luctant to  embrace  it;  that  the  great 
mass  were  going  to  ruin,  and  that  Paul 
was  willing  to  make  the  highest  possi- 
ble exertions,  to  deny  himself,  and  prac- 
tise every  innocent  art,  that  he  might 
save  a  few  at  least  out  of  the  innu- 
merable multitudes  that  were  going  to 
death  and  hell.  It  follows  from  tnis, 
(1.)  That  men  are  in  danger  of  ruin. 
(2.)  We  should  make  an  effort  to  save 
men.  We  should  deny  ourselves,  and 
give  ourselves  to  toil  and  privation, 
that  we  may  save  some  at  least  from 
ruin.  (3.)  The  doctrine  of  universal 
salvation  is  not  true.  If  it  were,  what 
use  or  propriety  would  there  have  been 
in  these  efforts  of  Paul  1  If  all  were 
to  be  saved,  why  should  he  deny  him- 
self, and  labour,  and  toil,  to  save 
"SOME?"  Why  should  a  man  make 
a  constant  effort  to  save  a  few  at  least 


A.  D.  59.] 

23  And    this 


CHAPTER  IX. 


185 


I   do    for    the 


gospel's   sake,  that  I  might  be 


partaker  thereof  with  you. 
24  Know   ye   not   that 


they 


which  run  in  a  race  run  all,  but 
one  receiveth  a  prize  ?  So  run, 
"that  ye  may  obtain. 

a  Phil.2.1G;  3.14.  lTim.6.12.  2Tim.2  5. 


if  he  well  knew  that  all  were  to  be 
saved  1  Assuredly  Paul  did  not  know 
or  believe  that  all  men  would  be  saved ; 
but  if  the  doctrine  is  true,  he  would 
have  been  quite  as  likely  to  have  known 
it  as  its  modern  advocates  and  defenders. 

23.  For  the  gospel's  sake.     That  it 
may  be  advanced,  and  may  be  success- 
ful,    t  That  I  might  be  partaker  there- 
of with  you.     You  hope  to  be  saved. 
You  regard  yourselves  as  Christians ; 
and  I  wish  to  give  evidence  also  that  / 
am  a  Christian,  and  that  I  shall  be  ad- 
mitted to  heaven  to  partake  of  the  hap- 
piness of  the  redeemed.     This  he  did, 
by  so  denying  himself  as  to  give  evi- 
dence that   he  was  truly  actuated  by 
Christian  principles. 

24.  Know  ye  not,  &c.     In   the  re- 
mainder of  this  chapter,  Paul  illustrates 
the    general    sentiment   on   which   he 
Had  been  dwelling — the  duty  of  prac- 
tising self-denial  for  the  salvation  of 
others — by    a   reference    to     the   well 
known    games  which  were    celebrated 
near  Corinth.     Throughout  the  chap- 
ter, his  object  had  been  to  show  that 
in  declining  to  receive  a  support  for 
preaching,  he  had  done  it,  not  because 
he  was  conscious  that  he  had  no  claim 
to  it,  but  because  by  doing  it  he  could 
oetter  advance   the   salvation   of  men, 
die  furtherance  of  the   gospel,  and  in 
fiis   peculiar  case    (ver.  16,  17)    could 
obtain  better  evidence,  and  furnish  to 
others  better  evidence  that  he  was  actu- 
ated by  a  sincere  desire  to  honour  God 
in  the  gospel.     He  had  denied  himself. 
He  had  voluntarily  submitted  to  great 
privations.     He  had  had  a  great  object 
in  view  in  doing  it.     And  he  now  says, 
that  in  the  well  known  athletic  games 
at  Corinth,  the  same  thing  was  done 
by  the  racers  (ver.  24),  and  by  wres- 
tlers, or  boxers,  ver.  25.     If  they  had 
done   it,  for  objects  so  comparatively 
unimportant  as  the   attainment  of  an 
earthly  garland,  assuredly  it  was  propel 


for  him  to  do  it  to  obtain  a  crown  which 
should  never  fade  away.  This  is  one 
of  the  most  beautiful,  appropriate,  vigo- 
rous, and  bold  illustrations  that  can 
anywhere  be  found ;  and  is  a  striking 
instance  of  the  force  with  which  the 
most  vigorous  and  self-denying  efforts 
of  Christians  can  be  vindicated,  and 
can  be  urged  by  a  reference  to  the  con- 
duct of  men  in  the  affairs  of  this  life. 
By  the  phrase  "know  ye  not,"  Paul 
intimates  that  those  games  to  which  he 
alludes  were  well  known  to  them,  and 
that  they  must  be  familiar  with  their 
design,  and  with  the  manner  in  which 
they  were  conducted.  The  games  to 
which  the  apostle  alludes  were  cele- 
brated with  extraordinary  pomp  and 
splendour,  every  fourth  year,  on  the 
isthmus  which  joined  the  Peloponnesus 
to  the  main  land,  and  on  a  part  of 
which  the  city  of  Corinth  stood.  There 
were  in  Greece  four  species  of  games, — 
the  Pythian,  or  Delphic;  the  Isthmi- 
an, or  Corinthian  ;  the  Nemean,  and 
the  Olympic.  On  these  occasions  per- 
sons were  assembled  from  all  parts  of 
Greece,  and  the  time  during  which 
they  continued  was  devoted  to  extra- 
ordinary festivity  and  amusement.  The 
Isthmian  or  Corinthian  games  were 
celebrated  in  the  narrow  part  of  the 
Isthmus  of  Corinth,  to  the  north  of  the 
city,  and  were  doubtless  the  games  to 
which  the  apostle  more  particularly 
alluded,  though  the  games  in  each  of 
the  places  were  substantially  of  the 
same  nature,  and  the  same  illustra- 
tion would  in  the  main  apply  to  all. 
The  Nemean  game?  were  celebrated 
at  Nemsea,  a  town  of  Argolis,  and  were 
instituted  by  the  Argives  in  honour  of 
Archemorus,  who  died  by  the  bite  of  a 
serpent,  but  were  renewed  by  Hercules. 
They  consisted  of  horse  and  foot  races, 
of  boxing,  leaping,  running,  &c.  Tru; 
conqueror  was  at  first  rewarded  with  a 
C'own  of  olive,  afterwards  of  green 


i86 


1.  CORINTHIANS. 


[A.  I).  59. 


parsley.  They  were  celebrated  every 
third,  or,  according  to  others,  every  fifth 
year.  The  Pythian  games  were  cele- 
brated every  four  years  at  Delphi,  in 
Phocis,  at  the  foot  of  mount  Parnassus, 
where  was  the  seat  of  the  celebrated 
Delphic  oracle.  These  games  were  of 
the  same  character  substantially  as  those 
celebrated  in  other  places,  and  attracted 
persons  not  only  from  other  parts  of 
Greece,  but  from  distant  countries. 
See  Travels  of  Anacharsis,  vol.  ii.  pp. 
375 — 418.  The  Olympic  games  were 
celebrated  in  Olympia,  a  town  of  Elis, 
on  the  southern  bank  of  the  Alphias 
river,  on  the  western  part  of  the  Pelo- 
ponnesus. They  were  on  many  accounts 
the  most  celebrated  of  any  in  Greece. 
They  were  said  to  have  been  instituted 
by  Hercules,  who  planted  a  grove  called 
Altis,  which  he  dedicated  to  Jupiter. 
They  were  attended  not  only  from  all 
parts  of  Greece,  but  from  the  most  dis- 
tant countries.  These  were  celebrated 
every  fourth  year ;  and  hence,  in  Gre- 
cian chronology,  a  period  of  four  years 
was  called  an  Olympiad.  See  Ana- 
charsis, vol.  iii.  434,  seq.  It  thus  hap- 
pened that  in  one  or  more  of  these 
places  there  were  games  celebrated 
every  year,  to  which  no  small  part  of 
the  inhabitants  of  Greece  were  attracted. 
Though  the  apostle  probably  had  par- 
ticular reference  to  the  Isthmian  games 
celebrated  in  the  vicinity  of  Corinth, 
yet  his  illustration  is  applicable  to  them 
all ;  for  in  all  the  exercises  were  nearly 
the  same.  They  consisted  chiefly  in 
leaping,  running,  throwing  the  discus 
or  quoit,  boxing,  wrestling,  and  were 
expressed  in  the  following  line  : — 

'AX/>ia,  iro$WK£it]v,  fHaicov,  aKovra,  rdXrjv, 

leaping,  running,  throwing  the  quoit, 
darting,  wrestling.  Connected  with 
these  were  also,  sometimes,  other  exer- 
cises, as  races  of  chariots,  horses,  &c. 
The  apostle  refers  to  but  two  of  these 
exercises  in  his  illustration.  f  They 
which  run.  This  was  one  of  the 
principal  exercises  at  the  games. 
Fleetness  or  swiftness  was  regarded  as 
an  extraordinary  virtue ;  and  great 
pains  were  taken  in  order  to  excel  in 


this.  Indeed,  they  regarded  it  so 
highly  that  those  who  prepared  them- 
selves for  it  thought  it  worth  while  to 
use  means  to  burn  their  spleen,  because 
it  was  believed  to  be  a  hin  lerance  to 
them,  and  to  retard  them  in  the  race. 
Rob.  Cal.  Homer  tells  us  that  swiftness 
was  one  of  the  most  excellent  endow- 
ments with  which  a  man  can  be  blessed. 

"  No  greater  honour  e'er  has  been  attain'd, 
Than  what    strong   hands    or   nimble    feet 
have  gain'd." 

One  reason  why  this  was  deemed  so 
valuable  an  attainment  among  the 
Greeks,  was,  that  it  fitted  men  emi- 
nently for  war  as  it  was  then  conducted. 
It  enabled  them  to  make  a  sudden  and 
unexpected  onset,  or  a  rapid  retreat 
Hence  the  character  which  Homer 
constantly  gives  of  Achilles  is,  that  he 
was  swift  of  foot.  And  thus  David, 
in  his  poetical  lamentations  over  Saul 
and  Jonathan,  takes  special  notice  of 
this  qualification  of  theirs,  as  fitting 
them  for  war. 

"  They  were  swifter  than  eagles, 
Stronger  than  lions."      2  Sam.  i.  23 

For  these  races  they  prepared  them- 
selves by  a  long  course  of  previous 
discipline  and  exercise;  and  nothing 
was  left  undone  that  might  contribute 
to  secure  the  victory.  J  In  a  race 
(tv  (TT*J7»).  In  the  stadium.  The 
stadium,  or  running  ground,  or  place 
in  which  the  boxers  contended,  and 
where  races  were  run.  At  Olympia  the 
stadium  was  a  causeway  604  feet  in 
length,  and  of  proportionable  width. 
Herod,  lib.  2.  c.  149.  It  was  sur 
rounded  by  a  terrace,  and  by  the  seats 
of  the  judges  of  the  games.  At  one 
end  was  fixed  the  boundary  or  goal  to 
which  they  ran.  1  Run  all.  All  run 
who  have  entered  the  lists.  Usually 
there  were  many  racers  who  contended 
for  the  prize.  If  But  one  receiveth  the 
prize.  The  victor,  and  he  alone.  The 
prize  which  was  conferred  was  a  wreath 
of  olive  at  the  Olympic  games ;  a 
wreath  of  apple  at  Delphi ;  of  pine  at 
the  Isthmian  ;  and  of  parsley  at  the 
Nemean  games. — Addison.  Whatever 
the  prize  was,  it  was  conferred  on  the 
successful  champion  on  the  last  day  of 


A.  D.  59.] 


CHAPTER  IX 


187 


25  And  every  man  that  striv- 
eth  for  the  mastery  is  temperate 
in  all  things.  Now  they  do  it 


the  games,  and  with  great  solemnity, 
pomp,  congratulation,  and  rejoicing. 
"  Every  one  thronged  to  see  and  con- 
gratulate them  ;  their  relations,  friends, 
and  countrymen,  shedding  tears  of  ten- 
derness and  joy,  lifted  them  on  their 
shoulders  to  show  them  to  the  crowd, 
and  held  them  up  to  the  applauses  of 
the  whole  assembly,  who  strewed  hand- 
fuls  of  flowers  over  them."  Anachar. 
iii.  448.  Nay,  at  their  return  home, 
they  rode  in  a  triumphal  chariot ;  the 
walls  of  the  city  were  broken  down  to 
give  them  entrance ;  and  in  many 
cities  a  subsistence  was  given  them 
out  of  the  public  treasury,  and  they 
were  exempted  from  taxes.  Cicero 
says  that  a  victory  at  the  Olympic 
games  was  not  much  less  honourable 
than  a  triumph  at  Rome.  See  Anachar. 
iii.  469,  and  Rob.  Cal.  art.  Race.  When 
Paul  says  that  but  one  receives  the 
prize,  he  does  not  mean  to  say  that 
there  will  be  the  same  small  proportion 
among  those  who  shall  enter  into 
heaven,  and  among  Christians.  But 
his  idea  is,  that  as  they  make  an  effort 
to  obtain  the  prize,  so  should  we ;  as 
many  who  strive  for  it  then  lose  it,  it  is 
possible  that  we  may ;  and  that  there- 
fore we  should  strive  for  the  crown, 
and  make  an  effort  for  it,  as  if  but  one 
out  of  many  could  obtain  it.  This,  he 
says,  was  the  course  which  he  pursued  ; 
and  it  shows,  in  a  most  striking  man- 
ner, the  fact  that  an  effort  may  be 
made,  and  should  be  made  to  enter 
into  heaven.  ^  So  run,  that  ye  may 
obtain.  So  run  in  the  Christian  race, 
that  you  may  obtain  the  prize  of  glory, 
the  crown  incorruptible.  So  live;  so 
deny  yourselves ;  so  make  constant 
exertion,  that  you  may  not  fail  of  that 
prize,  the  crown  of  glory,  which  awaits 
the  righteous  in  heaven.  Comp.  Heb. 
xii.  1.  Christians  may  do  this  when 
(I.)  They  give  themselves  wholly 
to  God,  and  make  this  the  grand 
business  of  life  ;  (2.)  «  When  they  lay 


to  obtain  a  corruptible   crown ; 
but  we  an  incorruptible." 

o2Tim.4.8.  Jamesl.12.   lPet.5.4. 
3.11. 


aside  every  weight"  (Heb.  xii.  1), 
and  renounce  all  sin  and  all  improper 
attachments ;  (3.)  When  they  do  not 
allow  themselves  to  be  diverted  from 
the  object,  but  keep  the  goal  constant- 
ly in  view;  (4.)  When  they  do  not 
flag,  or  grow  weary  in  their  course ; 
(5.)  When  they  deny  themselves  ;  and 
(6.)  When  they  keep  their  eye  fully 
fixed  on  Christ  (Heb.  xii.  2)  as  their 
example  and  their  strength,  and  on 
heaven  as  the  end  of  their  race,  and  on 
the  crown  of  glory  as  their  reward. 

25.  And  every  man  that  striveth 
'for  the  mastery  (o  ayu>vi£o{*tvx).  That 
I  agonizes ;  that  is,  that  is  engaged  in 
the  exercise  of  wrestling,  boxing,  or 
!  pitching  the  bar  or  quoit.  Comp.  Note, 
Luke  xiii.  24.  The  sense  is,  every 
i  one  who  endeavours  to  obtain  a  vic- 
;  tory  in  these  athletic  exercises,  f  Is 
temperate  in  all  things.  The  word 
which  is  rendered  "  is  temperate" 
(S^ATSUST*/)  denotes  abstinence  from 
all  that  would  excite,  stimulate,  and 
ultimately  enfeeble;  from  wine,  from 
exciting  and  luxurious  living,  and  from 
licentious  indulgences.  It  means  that 
they  did  all  they  could  to  make  the 
body  vigorous,  active,  and  supple.  They 
pursued  a  course  of  entire  temperate 
living.  Comp.  Acts  xxiv.  25.  1  Car. 
vii.  9.  Gal.  v.  23.  2  Pet.  i.  6.  It  re- 
lates not  only  to  indulgences  unlawful 
in  themselves,  but  to  abstinence  from 
many  things  that  were  regarded  as 
lawful,  but  which  were  believed  to 
render  the  body  weak  and  effeminate. 
The  phrase  "  in  all  things"  means  that 
this  course  of  temperance  or  abstinence 
was  not  confined  to  one  thing,  or  to 
one  class  of  things,  but  to  every  kind 
of  food  and  drink,  and  every  indul- 
gence that  had  a  tendency  to  render  the 
body  weak  and  effeminate.  The  pre- 
parations which  those  who  proposed  to 
contend  in  these  games  made  is  well 
known  ;  and  is  often  referred  to  by  the 
classic  writers.  Epictetus,  as  quoted 


188 


I.  CORINTHIANS. 


[A.D.  59 


by  Grotius  (in  loco),  thus  speaks  of 
these  preparations.  "  Do  you  wish  to 
gain  the  prize  at  the  Olympic  games  1 
consider  the  requisite  preparations  and 
the  consequence.  You  must  observe 
*  strict  Ttogimen ;  must  live  on  food 
which  is  unpleasant;  must  abstain 
from  all  delicacies  ;  must  exercise  your- 
self at  the  prescribed  times  in  heat  and 
in  cold  ;  you  must  drink  nothing  cool 
(4*5tP*)  »  must  take  no  wine  as  usual ; 
you  must  put  yourself  under  a  pugilist, 
as  you  would  under  a  physician,  and 
afterward  enter  the  lists.  Epict."  ch.  35. 
Horace  has  described  the  preparations 
necessary  in  the  same  way. 

Qui  studet  optatum  cursu  contingere  metam 
Multa  tulit  fecitque  puer ;  sudavit,  italsit, 
Abstinuit  venere  et  Baccho. 

De  Arte  Poet.  412. 

A  youth  who  hopes  the  Olympic  prize  to  gain, 
All  arts  must  try,  and  every  toil  sustain  ; 
The  extremes  of  heat  and  cold  must  often 

prove, 
And  shun  the  weakening  joys  of  wine  and 

love.  Francis. 

^  To  obtain  a  corruptible  crown.  A 
garland,  diadem,  or  civic  wreath,  that 
must  soon  fade  away.  The  garland 
bestowed  on  the  victor  was  made 
of  olive,  pine,  apple,  laurel,  or  pars- 
ley. That  would  soon  lose  its  beauty 
and  fade ;  of  course,  it  could  be  of 
little  value.  Yet  we  see  how  eagerly 
they  sought  it ;  how  much  self-denial 
those  who  entered  the  lists  would 
practise  to  obtain  it ;  how  long  they 
would  deny  themselves  of  the  common 
pleasures  of  life  that  they  might  be 
successful.  So  much  temperance  would 
heathens  practise  to  obtain  a  fading 
wreath  of  laurel,  pine,  or  parsley ! 
Learn  hence,  (1.)  The  duty  of  deny- 
ing ourselves  to  obtain  a  far  more 
valuable  reward,  the  incorruptible 
crown  of  heaven.  (2.)  The  duty  of 
all  Christians  who  strive  for  that  crown 
to  be  temperate  in  all  things.  If  the 
heathens  practised  temperance  to  obtain 
a  fading  laurel,  should  not  we  to  ob- 
tain one  that  never  fades  ?  (3.)  How 
much  their  conduct  puts  to  shame 
the  conduct  of  many  professing  Chris- 
tians and  Christian  ministers.  They 
set  such  a  value  on  a  civic  wreath  of 
tnue  o  •  laurel,  that  they  were  willing  to 


deny  themselves,  and  practise  the  mot 
rigid  abstinence.  They  knew  that  in 
dulgence  in  WINE  and  in  luxuriou 
living  unfitted  them  for  the  struggle  an. 
for  victory  ;  they  knew  that  it  enfeebla 
their  powers,  and  weakened  their  frame 
and,  like  men  intent  on  an  object  dea 
to  them,  they  abstained  wholly  from 
these  things,  and  embraced  the  prin- 
ciples of  total  abstinence.  Yet  how 
many  professed  Christians,  and  Chris- 
tian ministers,  though  striving  for  the 
crown  that  fadeth  not  away,  indulge  m 
wine,  and  in  the  filthy,  offensive,  and 
disgusting  use  of  tobacco ;  and  in 
luxurious  living,  and  in  habits  of  indo- 
lence and  sloth  !  How  many  there  are 
that  WILL  not  give  up  these  habits, 
though  they  know  that  they  are  en- 
feebling, injurious,  offensive,  and  de- 
structive to  religious  comfort  and 
usefulness.  Can  a  man  be  truly  in 
earnest  in  his  professed  religion ;  can 
he  be  a  sincere  Christian,  who  is  not 
willing  to  abandon  any  thing  and  every 
thing  that  will  tend  to  impair  the 
vigour  of  his  mind,  and  weaken  his 
body,  and  make  him  a  stumbling-block 
to  others  ]  (4.)  The  value  of  temper- 
ance is  here  presented  in  a  very  striking 
and  impressive  view.  When  even  the 
heathens  wished  to  accomplish  any 
thing  that  demanded  skill,  strength, 
power,  vigour  of  body,  they  saw  the 
necessity  of  being  temperate,  and  they 
were  so.  And  this  proves  what  all 
experiment  has  prored,  that  if  men 
wish  to  accomplish  much,  they  must  b» 
temperate.  It  proves  that  men  can  do 
mare  without  intoxicating  drink  than 
they  can  with  it.  The  example  of 
these  Grecian  Athletac — their  wrestlers, 
boxers,  and  racers,  is  against  all  the 
farmers,  and  mechanics,  and  seamen, 
and  day-labourers,  and  gentlemen,  and 
clergymen,  and  lawyers  who  plead 
that  stimulating  drink  is  necessary  to 
enable  them  to  bear  cold  and  heat,  and 
toil  and  exposure.  A  little  experience 
from  men  like  the  Grecian  wrestlers, 
who  had  something  that  they  wished 
to  do,  is  much  better  than  a  great  deal 
of  philosophy  and  sophistical  reasoning 
from  men  who  wish  to  drink,  and  tc 


A.D.59.]  CHAPTER  IX.  189 

26   I    therefoie    «o   run,    not   as  uncertainly ;    so  fight  1,  not 


find  some  argument  tor  drinking  that 
shall  be  a  salvo  to  their  consciences. 
Perhaps  the  world  has  furnished  no 
stronger  argument  in  favour  of  total 
abstinence  than  the  example  of  the 
Grecian  Athktae.  It  is  certain  that 
their  example,  the  example  of  men  who 
wished  to  accomplish  much  by  bodily 
vigour  and  health,  is  an  effectual  and 
irrefragable  argument  against  all  those 
who  plead  that  stimulating  drinks  are 
desirable  or  necessary  in  order  to  in- 
crease the  vigour  of  the  bodily  frame. 
^  Bat  we.  We  Christians.  \  An  in- 
corruptible. An  incorruptible,  an 
unfading  crown.  The  blessings  of 
heaven  that  shall  be  bestowed  on  the 
righteous  are  often  represented  under 
the  image  of  a  crown  or  diadem  ;  a 
crown  that  is  unfading,  and  eternal. 
2  Tim.  iv.  8.  James  i.  12.  1  Pet.  v.  4. 
Rev.  ii.  10  ;  Hi.  11  ;  iv.  4.  The  doc- 
trine here  taught  is,  the  necessity  of 
making  an  effort  to  secure  eternal  life. 
The  apostle  never  thought  of  entering 
heaven  by  indolence,  or  by  inactivity. 
He  urged,  by  every  possible  argument, 
the  necessity  of  making  an  exertion  to 
secure  the  rewards  of  the  just.  His 
reasons  for  this  effort  are  many.  Let 
a  few  be  pondered.  (1.)  The  work  of 
salvation  is  difficult.  The  thousand 
obstacles  arising,  the  love  of  sin,  and 
the  opposition  of  Satan  and  of  the 
world  are  in  the  way.  (2.)  The  dan- 
ger of  losing  the  crown  of  glory  is 
great.  Every  moment  exposes  it  to 
hazard,  for  al  any  moment  we  may 
die.  (3.)  The  danger  is  not  only 
great,  but  it  is  dreadful.  If  any  thing 
should  arouse  man,  it  should  be  the 
apprehension  of  eternal  damnation  and 
everlasting  wrath.  (4.)  Men  in  this 
life,  in  the  games  of  Greece,  in  the 
career  of  ambition,  in  the  pursuit  of 
pleasure  and  wealth,  make  immense 
efforts  to  obtain  the  fading  and  perish 
ing  object  of  their  desires.  Why 
should  not  a  man  be  willing  to  make 
as  great  efforts  at  least  to  secure  eternal 
glory  ?  (5.)  The  value  of  the  interest 
at  stake.  Eternal  happiness  is  before 


those  who  will  embiace  the  offers  of 
life.  If  a  man  should  be  influenced 
by  any  thing  to  make  an  effort,  should 
it  not  be  by  the  prospect  of  eternal 
glory  1  What  should  influence  him  if 
this  should  not  1 

26.  I  therefore  so  run.  In  the  Chris- 
tian race ;  in  my  effort  to  obtain  the 
prize,  the  crown  of  immortality.  I  exert 
myself  to  the  utmost,  that  I  may  not 
fail  of  securing  the  crown.  Tf  Not  as 
uncertainly  (owx  cJ»\as^.  This  word 
occurs  nowhere  else  in  the  New  Testa- 
ment. It  usually  means,  in  the  classic 
writers,  obscurely.  Here  it  means  that 
he  did  not  run  as  not  knowing  to  what 
object  he  aimed.  '  I  do  not  run  at  hap- 
hazard ;  I  do  not  exert  myself  for 
naught ;  I  know  at  what  I  aim,  and  I 
keep  my  eye  fixed  on  the  object;  I 
have  the  goal  and  the  crown  in  view.' 
Probably  also  the  apostle  intended  to 
convey  this  idea,  '  I  so  live  and  act  that 
I  am  sure  of  obtaining  the  crown.  I 
make  it  a  great  and  grand  point  of  my 
life  so  to  live  that  there  may  be  no  room 
for  doubt  or  hesitancy  about  this  matter. 
I  believe  it  may  be  obtained ;  and  that 
by  a  proper  course  there  may  be  a  con- 
stant certainty  of  securing  it;  and  I  so 
LIVE.'  O  how  happy  and  blessed  would 
it  be  if  all  Christians  thus  lived !  How 
much  doubt,  and  hesitancy,  and  de- 
spondency would  it  remove  from  many 
a  Christian's  mind  !  And  yet  it  is  mo- 
rally certain  that  if  every  Christian  were 
to  be  only  as  anxious  and  careful  as 
were  the  ancient  Grecian  wrestlers  and 
racers  in  the  games,  they  would  have 
the  undoubted  assurance  of  gaining  the 
prize.  Dodd ridge  and  Macknight,  how- 
ever, render  this  *  as  not  out  of  view ;' 
or  as  not  distinguished ;  meaning  that 
the  apostle  was  not  unseen,  but  that  he 
regarded  himself  as  constantly  in  the 
view  of  the  judge,  the  Lord  Jesus  Christ. 
I  prefer  the  other  interpretation,  how- 
ever, as  best  according  with  tho  con- 
nexion and  with  the  proper  meaning 
of  the  word,  f  Sojight  I  (oura  7rwtTSt/»). 
Thi?  word  is  applied  to  the  boxers,  or 
the  pugilists,  in  the  Grecian  games. 


190 


I.  CORINTHIANS. 


as  one  that  beateth  the  air: 
27    But   I  a  keep   under    my 

aRom.8.13. 


The  exercise  of  boxing,  or  fighting 
with  the  fist,  was  a  part  of  the  enter- 
tainment with  which  the  enlightened 
nations  of  Greece  delighted  to  amuse 
themselves.  ^  Not  as  one  that  beateth 
the  air.  The  phrase  here  is  taken  from 
the  habits  of  the  pugilists  or  boxers, 
who  were  accustomed,  before  entering 
the  lists,  to  exercise  their  limbs  with 
the  gauntlet,  in  order  to  acquire  greater 
skill  and  dexterity.  There  was  also, 
before  the  real  contest  commenced,  a 
play  with  their  fists  and  weapons,  by 
way  of  show  or  bravado,  which  was 
called  <rx.iu{A&%ict,  a  mock-battle,  or  a 
fighting  the  air.  The  phrase  also  is 
applicable  to  a  missing  the  aim,  when 
a  blow  was  struck  in  a  real  struggle, 
and  when  the  adversary  would  elude 
the  blow,  so  that  it  would  be  spent  in 
the  empty  air.  This  last  is  the  idea 
which  Paul  means  to  present.  He  did 
not  miss  his  aim ;  he  did  not  exert  him- 
self and  spend  his  strength  for  naught. 
Every  blow  that  he  struck  told;  and 
he  did  not  waste  his  energies  on  that 
which  would  produce  no  result.  He 
did  not  strive  with  rash,  ill-advised,  or 
uncertain  blows  ;  but  all  his  efforts  were 
directed,with  good  account,  to  the  grand 
purpose  of  subjugating  his  enemy — sin, 
and  the  corrupt  desires  of  the  flesh — 
and  bringing  every  thing  into  captivity 
to  God.  Much  may  be  learned  from 
this.  Many  an  effort  of  Christians  is 
merely  beating  the  air.  The  energy  is 
expended  for  naught.  There  is  a  want 
of  wisdom,  or  skill,  or  perseverance; 
there  is  a  failure  of  plan  ;  or  there  is  a 
mistake  in  regard  to  whatts  to  be  done, 
and  what  should  be  done.  There  is 
often  among  Christians  very  little  aim 
or  object;  there  is  no  plan;  and  the 
efforts  are  wasted,  scattered,  inefficient 
efforts ;  so  that,  at  the  close  of  life,  many 
a  man  may  say  that  he  has  spent  his 
ministry  or  his  Christian  course  mainly, 
or  entirely,  in  beating  the  air.  Besides, 
many  a  one  sets  up  a  man  of  straw,  and 
fights  that.  He  fancies  error  arid  heresy 


[A.  D.  59. 

body,  and  bring  it  into  subjec- 
tion ;   lest  that  by  any  means, 


in  others,  and  opposes  that.  He  be- 
comes a  heresy-hunter ;  or  he  opposes 
some  irregularity  in  religion  that,  if  left 
alone,  would  die  of  itself;  or  he  fixes 
all  his  attention  on  some  minor  evil,  and 
devotes  his  life  to  the  destruction  of 
that  alone.  When  death  comes,  he  may 
have  never  struck  a  blow  at  one  of  the 
real  and  dangerous  enemies  of  the  gos- 
pel ;  and  the  simple  record  on  the  tomb- 
stone of  many  a  minister  and  many  a 
private  Christian  might  be,  '  Here  lies 
one  who  spent  his  life  in  beating  the 
air.' 

27.  But  I  keep  under  my  body 
(iTratTrtdfo*) .  This  word  occurs  in  the 
New  Testament  only  here  and  in  Luke 
xviii.  5,  "  Lest  by  her  continual  coming 
she  weary  me."  The  word  is  derived 
probably  from  CfrJariw,  the  part  of  the 
face  under  the  eye  (Passow},  and 
means  properly,  to  strike  under  the 
eye,  either  with  the  fist  or  the  cestus, 
so  as  to  render  the  part  livid,  or  as  we 
say,  black  and  blue ;  or  as  is  vulgarly 
termed,  to  give  any  one  a  black  eye. 
The  word  is  derived,  of  course,  from 
the  athletic  exercises  of  the  Greeks.  It 
then  comes  to  mean,  to  treat  any  one 
with  harshness,  severity,  or  cruelty,- 
and  thence  also,  so  to  treat  any  evil 
inclinations  or  dispositions ;  or  to  subject 
one's-self  to  mortification  or  self-denial, 
or  to  a  severe  and  rigid  discipline,  that 
all  the  corrupt  passions  might  be  re- 
moved. The  word  here  means,  that 
Paul  made  use  of  all  possible  means  to 
subdue  his  corrupt  and  carnal  inclina 
tions ;  to  show  that  he  was  not  under 
the  dominion  of  evil  passions,  but  was 
wholly  under  the  dominion  of  the  gos- 
pel. 1  And  bring  it  into  subjection 

vK'Jtytey^}.  This  word  properly  means, 
to  reduce  to  servitude  or  slavery ;  and 
probably  was  usually  applied  to  the  act 
of  subduing  an  enemy,  and  leading  him 
captive  from  the  field  of  battle ;  as  the 
captives  in  war  were  regarded  as  slaves. 
It  then  means,  effectually  and  totally  to 
subdue,  to  conquer,  to  reduce  to  bond- 


A  D.  59.  J 


CHAPTER  IX. 


when  I  have  preached  to  others,   I  myself  should  be  a'cast-away 

age  and  subjection.  Paul  means  by  it, 
the  purpose  to  obtain  a  complete  victory 
over  his  corrupt  passions  and  propensi- 
ties, and  a  design  to  gain  the  mastery 
over  all  his  natural  and  evil  inclinations. 
1  Lest  that  by  any  means.  Note,  ver. 
22.  Paul  designed  to  make  every  pos- 
sible effort  to  be  saved.  He  did  not 
mean  to  be  lost,  but  he  meant  to  be 
saved.  He  felt  that  there  was  danger 
of  being  deceived  and  lost;  and  he 
meant  by  some  means  to  have  evidence 
of  piety  that  would  abide  the  trial  of 
the  day  of  judgment.  1  When  I  have 
preached  to  others.  Doddridge  renders 
this,  "  lest  after  having  served  as  a 
herald  to  others,  I  should  myself  be 
disapproved  ;"  and  supposes  that  there 
was  allusion  in  this  to  the  Grecian 
herald,  whose  business  it  was  to  pro- 
claim the  conditions  of  the  games,  to 
display  the  prizes,  &c.  In  this  inter- 
pretation, also,  Macknight,  Rosen miil- 
ler,  Koppe,  and  most  of  the  modern 
interpreters  agree.  They 'suppose,  there- 
fore, that  the  allusion  to  the  games  is 
carried  through  all  this  description.  But 
there  is  this  difficulty  in  this  interpreta- 
tion, that  it  represents  the  apostle  as 
both  a  herald  and  a  contender  in  the 
games,  and  thus  leads  to  an  inextricable 
confusion  of  metaphor.  Probably,  there- 
fore, this  is  to  be  taken  in  the  usual 
sense  of  the  word  preaching  in  the 
New  Testament ;  and  the  apostle  here 
is  to  be  understood  as  dropping  the 
metaphor,  and  speaking  in  the  usual 
niapner.  He  had  preached  to  others, 
to  many  others.  He  had  proclaimed 
the  gospel  far  and  near.  He  had 
preached  to  many  thousands,  and  had 
been  the  means  of  the  conversion  of 
thousands.  The  contest,  the  agony, 
the  struggle  in  which  he  had  been 
engaged,  was  that  of  preaching  the 
gospel  in  the  most  effectual  manner. 
And  yet  he  felt  that  there  was  a. possi- 
bility that  even  after  all  this  he  might 
be  lost.  ^  /  myself  should  be  a  cast- 
away. This  word  (iJox^sc)  is  taken 
from  bad  metals,  and  properly  denotes 
those  which  will  not  ">ear  the  est  that 


is  applied  to  them;  that  are  found  to 
be  base  and  worthless,  and  are  therefore 
rejected  and  cast  away.  The  apostle 
had  subjected  himself  to  trials.  He  had 
given  himself  to  self-denial  and  toil ;  to 
persecution  and  want;  to  perils,  and 
cold,  and  nakedness,  and  hunger.  He 
had  done  this,  among  other  things,  to 
give  his  religion  a  fair  trial,  to  see  whe- 
ther it  would  bear  all  these  tests;  as 
metal  is  cast  into  the  fire  to  see  whe- 
ther it  is  genuine,  or  is  base  and  worth- 
less. In  doing  this,  he  had  endeavoured 
to  subdue  his  corrupt  propensities,  and 
bring  every  thing  into  captivity  to  the 
Redeemer,  that  it  might  be  found  that 
he  was  a  sincere,  and  humble,  and  de- 
voted Christian.  Many  have  supposed 
that  the  word  "  cast-away"  here  refers 
to  those  who  had  entered  the  lists,  and 
had  contended,  and  who  had  then  been 
examin-ed  as  to  the  manner  in  which 
they  had  conducted  the  contest,  and  had 
been  found  to  have  departed  from  the 
rules  of  the  games,  and  who  were  then 
rejected.  But  this  interpretation  is  too 
artificial  and  unnatural.  The  simple 
idea  of  Paul  is,  that  he  was  afraid  that 
he  should  be  disapproved,  rejected,  cast 
off;  that  it  would  appear,  after  all,  that 
he  had  no  religion,  and  would  then  be 
cast  away  as  unfit  to  enter  into  heaven. 

From  the  many  remarks  which  might 
be  made  from  this  interesting  chapter, 
we  may  select  the  following : 

1st.  We  see  the  great  anxiety  which 
Paul  had  to  save  souls.  This  was  his 
grand  purpose;  and  for  this .  he  was 
willing  to  deny  himself  and  to  bear 
any  trial. 

2d.  We  should  be  kind  to  others; 
we  should  not  needlessly  offend  them; 
we  should  conform  to  them,  as  far  as  it 
can  be  done  consistently  with  Christian 
integrity. 

3d.  We  should  make  an  effort  to  be 
saved.  O,  if  men  made  such  exertions 
to  obtain  a  corruptible  crown,  how  much 
greater  should  we  make  to  obtain  one 
that  fadeth  not  away  ! 

4th.  Ministers,  like  others,  are  xn 
danger  of  losing  their  souls.  If  Fait, 


192 


M 


I.  CORINTHIANS. 


CHAPTER  X. 
OREOVER,     brethren,    I 
would  not  that  ye  should 


be   ignorant, 
fathers  were 


[A.  D.  59. 

how   that  all    our 
under  °  the  cloud, 


and 6  all  passed  through  the  sea ; 

a  Ex.13.21,22.  Num.9.18-22.    b  Ex.  14. 19-22.29 


felt  this  danger,  who  is  there  among  the 
ministers  of  the  cross  who  should  not 
feel  it?  If  Paul  was  not  safe,  who  is  1 

5th.  The  fact  that  a  man  has  preach- 
ed to  many  is  no  certain  evidence  that 
he  will  be  saved,  ver.  27.  Paul  had 
preached  to  thousands,  and  yet  he  felt 
that  after  all  this  there  was  a  possibility 
that  he  might  be  lost. 

6th.  The  fact  that  a  man  has  been 
very  successful  in  the  ministry  is  no 
certain  evidence  that  he  will  be  saved. 
God  converts  men;  and  he  may  some- 
times do  it  by  the  instrumentality  of 
those  who  themselves  are  deceived,  or 
are  deceivers.  They  may  preach  much 
truth  ;  and  God  may  bless  that  truth, 
and  make  it  the  means  of  saving  the 
tfoul.  There  is  no  conclusive  evidence 
that  a  man  is  a  Christian  simply  because 
he  is  a  successful  and  laborious  preach- 
er, any  more  than  there  is  that  a  man 
is  a  Christian  because  he  is  a  good 
farmer,  and  because  God  sends  down 
the  rain*  and  the  sunshine  on  his  fields. 
Paul  felt  that  even  his  success  was  no 
certain  evidence  that  he  would  be  saved. 
And  if  Paul  felt  thus,  who  should  not 
feel  that  after  the  most  distinguished 
success,  he  may  himself  be  at  last  a 
cast-away  ? 

7th.  It  will  be  a  solemn  and  awful 
thing  for  a  minister  of  the  gospel,  and 
a  successful  minister,  to  go  down  to 
hell.  What  more  fearful  ^oom  can  be 
conceived,  than  after  having  led  others 
in  the  way  to  life ;  after  having  described 
to  them  the  glories  of  heaven ;  after 
having  conducted  them  to  the  "  sweet 
fields  beyond  the  swelling  flood"  of 
death,  he  should  find  himself  shut  out, 
rejected,  and  cast  down  to  hell !  What 
more  terrible  can  be  imagined  in  the 
world  of  perdition  than  the  doom  of  one 
who  was  once  a  minister  of  God,  and 
once  esteemed  as  a  light  in  the  church 
and  a  guide  of  souls,  now  sentenced 
to  inextinguishable  fires,  while  multi- 


tudes saved  by  him  shall  have  gone  to 
heaven  !  How  fearful  is  the  condition 
and  how  solemn  the  vocation  of  a  mi- 
nister of  the  gospel ! 

8th.  Ministers  should  be  solicitous 
about  their  personal  piety.  Paul,  one 
might  suppose,  might  have  rested  con- 
tented with  the  remarkable  manner  of 
his  conversion.  He  might  have  sup- 
posed that  that  put  the  matter  beyond 
all  possible  doubt.  But  he  did  no  such 
thing.  He  felt  that  it  was  necessary  to 
have  evidence  day  by  day  that  he  was 
then  a  Christian.  Of  all  men,  Paul 
was  perhaps  least  disposed  to  live  on 
past  experience,  and  to  trust  to  such 
experience.  Of  all  men,  he  had  per 
haps  most  reason  to  trust  to  such  expe- 
rience; and  yet  how  seldom  does  he  refei 
to  it,  how  little  does  he  regard  it !  The 
great  question  with  him  was,  'Am  I 
now  a  Christian  1  am  I  living  as  a 
Christian  should  now  ?  am  I  evincing 
to  others,  am  I  giving  to  myself  daily, 
constant,  growing  evidence  that  I  am 
actuated  by  the  pure  principles  of  the 
gospel,  and  that  that  gospel  is  the  object 
of  my  highest  preference,  and  my  holiest 
and  constant  desire !'  O  how  holy  would 
be  the  ministry,  if  all  should  endeavour 
every  day  to  live  and  act  for  Christ  and 
for  souls  with  as  much  steadiness  and 
fidelity  as  did  the  apostle  Paul ! 
CHAPTER  X. 

ITS  regard  to  the  design  of  this  chap- 
ter commentators  have  not  been  agreed. 
Some  have  supposed  that  there  is  no 
connexion  with  the  preceding,  but  that 
this  is  a  digression.  The  ancient  Greek 
expositors  generally,  and  some  of  the 
moderns,  as  Grotius,  supposed  that  the 
connexion  was  this :  Paul  had  in  the 
previous  chapter  described  himself  as 
mortifying  his  flesh,  and  keeping  his 
body  under,  that  he  might  gain  the 
prize.  In  this  chapter  they  suppose 
that  his  object  is  to  exhort  the  Corinth- 
ians to  do  the  same ;  and  that  in  orde* 


A.D.  59.] 


CHAPTER  X. 


1:13 


co  do  this,  he  admonishes  them  not  to 
oe  lulled  into  security  by  the  idea  of  the 
many  spiritual  gifts  which  had  been 
conferred  upon  them.  This  admonition 
he  enforces  by  the  example  of  the  Jews, 
who  had  been  highly  favoured  also, 
but  who  had  nevertheless  been  led  into 
idolatry.  This  is  also  the  view  of 
Doddridge,  Calvin,  and  others.  Mac- 
knight  regards  the  chapter  as  an  inde- 
pendent discussion  of  the  three  ques- 
tions, which  he  supposes  had  been 
submitted  to  Paul:  (1.)  Whether  they 
might  innocently  go  with  their  friends 
into  the  heathen  temples,  and  partake 
of  the  feasts  which  were  there  made  in 
honour  of  the  idol.  (2.)  Whether  they 
might  buy  and  eat  meat  sold  in  the 
markets  which  had  been  sacrificed  to 
dols.  (3.)  Whether,  when  invited  to 
the  houses  of  the  heathens,  they  might 
partake  of  the  meat  sacrificed  to  idols, 
and  which  was  set  before  them  as  a 
common  meal. — I  regard  this  chapter 
as  having  a  very  close  connexion  with 
ch.  viii.  In  the  close  of  ch.  viii.  (ver. 
13),  Paul  had  stated,  when  examining 
the  question  whether  it  was  right  to  eat 
meat  offered  in  sacrifice  to  idols,  that 
the  grand  principle  on  which  he  acted, 
and  on  which  they  should  act,  was  that 
of  self-denial.  To  illustrate  this  he 
employs  the  ninth  chapter,  by  showing 
how  he  acted  on  it  in  reference  to  a 
maintenance ;  showing  that  it  was  this 
principle  that  led  him  to  decline  a  sup- 
port to  which  he  was  really  entitled. 
Having  illustrated  that,  he  returns  in 
this  chapter  to  the  subject  which  he 
was  discussing  in  ch.  viii. ;  and  the 
design  of  this  chapter  is  further  to 
explain  and  enforce  the  sentiments 
advanced  there,  and  to  settle  some 
other  inquiries  pertaining  to  the  same 
general  subject.  The  first  point,  there- 
fore, on  which  he  insists  is,  the  danger 
of  relapsing  into  idolatry — a  danger 
which  would  arise  should  they  be  in 
the  habit  of  frequenting  the  temples  of 
idols,  and  of  partaking  of  the  meats 
offered  in  sacrifice,  ver.  1 — 24.  Against 
this  he  had  cautioned  them  in  general, 
in  ch.  viii.  7.  9 — 12.  This  danger  he 
QOW  sets  forth  by  a  variety  of  illustra- 
17 


tions.     He  first  shows  them  that  the 
Jews  had   been   highly  favoured,   had 
been    solemnly    consecrated    to   Moses 
and  to  God,  and  had  been  under  the 
divine   protection    and  guidance   (ver. 
1 — 4);    yet   that   this   had   not   kept 
them  from  the  displeasure  of  God  when 
they  sinned,    ver.  5.     He  shows  that 
notwithstanding  their  privileges,  they 
had  indulged  in  inordinate  desires  (ver. 
6) ;    that   they    had    become   idolaters 
(ver.  7) ;  that  they  had  been  guilty  of 
licentiousness  (ver.  8) ;  that  they  had 
tempted   their  leader  and  guide    (ver. 
I  9)  ;  that  they  had  murmured  (ver.  10)  ; 
j  and  that,  as  a  consequence  of  this,  many 
I  of  them  had  been  destroyed.     In  view 
I  of  all  this,  Paul  cautions  the  Corinthi- 
j  ans  not  to  be  self-confident,  or  to  feel 
i  secure ;   and  not  to  throw  themselves 
in  the  way  of  temptation  by  partaking 
of  the  feasts  of  idolatry,    ver.  12 — 14. 
This  danger  he  further  illustrates  (ver. 
15.  24)  by  showing  that  if  they  partook 
of  those  sacrifices,  they  in  fact  became 
!  identified  with  the  worshippers  of  idols. 
|  This  he  proved  by  showing  that  in  the 
j  Christian  communion,  those  who  par- 
took of  the  Lord's  supper  were  identi- 
fied with  Christians  (ver.  16, 17)  ;  that 
in  the  Jewish  sacrifices  the  same  thing 
occurred,  and  that  those  who  partook 
of  them  were  regarded  as  Jews,  and  as 
worshippers   of   the    same   God   with 
them    (ver.  18);   and   that    the   same 
thing  must  occur,  in  the  nature  of  the 
case,  by  partaking  of  the  sacrifices  offer- 
ed to  idols.     They  were  really  partak- 
ing of  that  which  had  been  offered  to 
devils ;  and  against  any  such  partici- 
pation Paul  would  solemnly  admonish 
them.  ver.  19 — 22.    Going  on  the  sup- 
position, therefore,  that  there  was  no- 
thing wrong  in  itself  in  partaking  of 
the  meat  that  had  been  thus  killed  in 
sacrifice,  yet  Paul  says  (ver.  23)  thaj 
it  was  not  expedient  thus  to  expose 
themselves   to   danger;    and    that   the 
grand  principle  should  be  to  seek  the 
comfort  and  edification  of  others,    ver. 
24.     Paul  thus  strongly  and  decisively 
admonishes  them  not  to  enter  the  tern 
pies  of  idols  to  partake  of  those  feasts ; 
not  to  unite  with  idolaters  in  their  cele- 


i94 


1.  CORINTHIANS. 


[A.  D. 


bration  ;  not  to  endanger  their  piety  by 
these  temptations. 

There  were,  however,  two  other  ques- 
tions on  the  subject  which  it  was  im- 
portant to  decide,  and  which  had  pro- 
bably been  submitted  to  him  in  the 
letter  which  they  had  sent  for  counsel 
and  advice.  The  first  was,  whether  it 
was  right  to  purchase  and  eat  the  meat 
which  had  been  sacrificed,  and  which 
was  exposed  indiscriminately  with  other 
meat  in  the  market,  ver.  25.  To 
this  Paul  replies,  that  as  no  evil  could 
result  from  this,  as  it  could  not  be 
alleged  that  they  purchased  it  as  meat 
sacrificed  "to  idols,  and  as  all  that  the 
earth  contained  belonged  to  the  Lord, 
it  was  not  wrong  to  purchase  and  to 
use  it.  Yet  if  even  this  was  pointed 
out  to  them  as  having  been  sacrificed 
to  idols,  he  then  cautioned  them  to 
abstain  from  it.  ver.  28.  The  other 
question  was,  whether  it  was  right  for 
them  to  accept  the  invitation  of  a  hea- 
then, and  to  partake  of  meat  then  that 
had  been  offered  in  sacrifice,  ver.  27. 
To  this  a  similar  answer  was  returned. 
The  general  principle  was,  that  no  ques- 
tions were  to  be  asked  in  regard  to  what 
was  set  before  them ;  but  if  the  food 
was  expressly  pointed  out  as  having 
been  offered  in  sacrifice,  then  to  par- 
take of  it  would  be  regarded  as  a  public 
recognition  of  the  idol.  ver.  28 — 30. 
Paul  then  concludes  the  discussion  by 
stating  the  noble  rule  that  is  to  guide 
in  all  this:  that  every  thing  is  to  be 
done  to  the  glory  of  God  (ver.  31)  ; 
and  that  the  great  effort  of  the  Chris- 
tian should  be  so  to  act  in  all  things  as 
to  honour  his  religion,  as  not  to  lead 
others  into  sin.  ver.  32,  33. 

1.  Moreover,  brethren.  But,  or  now 
(<f«).  This  verse,  with  the  following 
illustrations  (ver.  1 — 4),  is  properly 
connected  in  Paul's  argument  with  the 
statements  which  he  had  made  in  ch. 
viii.  8,  &c.,  and  is  designed  to  show 
the  danger  which  would  result  from 
their  partaking  of  the  feasts  that  were 
celebrated  in  honour  of  idols.  It  is  not 
improbable,  as  Mr.  Locke  supposes,  that 
the  Corinthians  might  have  urged  that 
they  were  constantly  solicited  by  their 


heathen  friends  to  attend  those  feasts ; 
that  in  their  circumstances  it  was  scarce- 
ly possible  to  avoid  it;  that  there  could 
be  no  danger  of  their  relapsing  into 
idolatry ;  and  their  doing  so  could  not 
be  offensive  to  God,  since  they  were 
known  to  be  Christians ;  since  they  had 
been  baptized,  and  purified  from  sin, 
since  they  were  devoted  to  his  service 
since  they  knew  that  an  idol  was  no- 
thing in  the  world ;  and  since  they  had 
been  so  highly  favoured,  as  the  people 
of  God,  with  so  many  extraordinary  en- 
dowments, and  were  so  strongly  guarded 
against  the  possibility  of  becoming  idol- 
aters. To  meet  these  considerations, 
Paul  refers  them  to  the  example  of  the 
ancient  Jews.  They  also  were  the  peo- 
ple of  God.  They  had  been  solemnly 
dedicated  to  Moses  and  to  God.  They 
had  been  peculiarly  favoured  with  spi- 
ritual food  from  heaven,  and  with  drink 
miraculously  poured  from  the  rock.  Yet 
notwithstanding  this,  they  had  forgot- 
ten God,  had  become  idolaters,  and  had 
been  destroyed.  By  their  example, 
therefore,  Paul  would  warn  the  Co- 
rinthians against  a  similar  danger.  Tf  J 
would  not  that  yc  should  be  ignorant. 
A  large  part  of  the  church  at  Corinth 
were  Gentiles.  It  could  hardly  be  sup- 
posed that  they  were  well  informed 
respecting  the  ancient  history  of  the 
Jews.  Probably  they  had  read  these 
things  in  the  Old  Testament;  but  they 
might  not  have  them  distinctly  in  their 
recollection.  Paul  brings  them  dis- 
tinctly before  their  minds,  as  an  illus- 
tration and  an  admonition.  The  sense 
is,  'I  would  not  have  you  unmindful  or 
forgetful  of  these  things ;  I  would  have 
you  recollect  this  case,  and  suffer  their 
example  to  influence  your  conduct.  I 
would  not  have  you  suppose  that  even 
a  solemn  consecration  to  God  and  the 
possession  of  distinguished  tokens  of 
divine  favour  are  a  security  against  he 
danger  of  sin,  and  even  apostasy  ;  since 
the  example  of  the  favoured  Jews  shows 
that  even  in  such  circumstances  there 
is  danger.'  If  How  that  alt  our  father**. 
That  is,  the  fathers  of  the  Jewish  com  ' 
munity ;  the  fathers  of  us  who  are 
Jews.  Paul  speaks  here  as  being  him 


\  D.  59.] 


CHAPTER  X. 


191 


2  And  were  all  baptized  unto    Moses  in  the  cloud  and  in  the  sea; 


self  a  Jew,  and  refers  to  his  own  an- 
cestors as  such.  The  word  "  all"  here 
seems  to  be  introduced  to  give  emphasis 
to  the  fact  that  even  those  who  were 
destroyed  (ver.  5)  also  had  this  privi- 
lege. It  could  not  be  pretended  that 
they  had  not  been  devoted  to  God, 
since  all  of  them  had  been  thus  con- 
secrated professedly  to  his  service. 
The  entire  Jewish  community  which 
Moses  led  forth  from  Egypt  had  thus 
been  devoted  to  4iim.  ^  Were  under 
the  cloud.  The  cloud — the  Shechinah — 
the  visible  symbol  of  the  divine  pre- 
sence and  protection  that  attended  them 
out  of  Egypt.  This  went  before  them 
by  day  as  a  cloud  to  guide  them,  and 
by  night  it  became  a  pillar  of  fire  to 
give  them  light.  Ex.  xiii.  21,  22.  In 
the  dangers  of  the  Jews,  when  closely 
pressed  by  the  Egyptians,  it  went  be- 
hind them,  and  became  dark  to  the 
Egyptians,  but  light  to  the  Israelites, 
thus  constituting  a  defence.  Ex.  xiv. 
20.  In  the  wilderness,  when  travelling 
through  the  burning  desert,  it  seems  to 
have  been  expanded  over  the  camp  as 
a  covering,  and  a  defence  from  the  in- 
tense rays  of  a  burning  sun.  Num.  x. 
34,  "  And  the  cloud  of  JEHOTAH  was 
upon  them  by  day."  Num.  xiv.  14, 
'  Thy  cloud  standeth  over  them."  To 
this  fact  the  apostle  refers  here.  It  was 
a  symbol  of  the  divine  favour  and  pro- 
tection. Comp.  Isa.  iv.  5.  It  was  a 
guide,  a  shelter,  and  a  defence.  The 
Jewish  Rabbins  say  that  "  the  cloud 
encompassed  the  camp  of  the  Israelites 
as  a  wall  encompasses  a  city,  nor  could 
the  enemy  come  near  them."  Pirke 
Eleazer,  c.  44,  as  quoted  by  Gill.  The 
probability  is,  that  the  cloud  extended 
over  the  whole  camp  of  Israel,  and  that 
to  those  at  a  distance  it  appeared  as  a 
pillar.  ^  And  all  passed  through  the 
sea.  The  Red  Sea,  under  the  guidance 
of  Moses,  and  by  the  miraculous  inter- 
position of  God.  Ex.  xiv.  21,  22.  This 
was  also  a  proof  of  the  divine  protec- 
tion and  favour,  and  is  so  adduced  by 
the  apostle.  His  object  is  to  accumu- 
late, the  evidences  of  the  divine  favour 


to  them,  and  to  show  that  they  had  at 
many  securities  against  apostasy  as  the 
Corinthians  had,  on  which  they  so 
much  relied. 

2.  And  were  all  baptized.  In  regard 
to  the  meaning  of  the  word  baptized, 
see  Note  on  Matt.  iii.  6.  We  are  not 
to  suppose  that  the  rite  of  baptism,  as 
we  understand  it,  was  formally  admi- 
nistered by  Moses,  or  by  any  other 
person,  to  the  Jews,  for  there  is  not 
the  least  evidence  that  any  such  rite 
was  then  known,  and  the  very  circum- 
stances here  referred  to  forbid  such  an 
interpretation.  They  were  baptized 
"in  the  cloud"  and  "in  the  sea,"  and 
this  cannot  be  understood  as  a  religious 
rite  administered  by  the  hand  of  man. 
It  is  to  be  remembered  that  the  word 
baptism  has  two  senses — the  one  refer- 
ring to  the  application  of  water  as  a 
religious  rite,  in  whatever  mode  it  is 
done;  and  the  other  the  sense  of  dedi- 
cating, consecrating,  initiating  into, 
or  bringing  under  obligation  to.  And 
it  is  evidently  in  this  latter  sense  that 
the  word  is,  used  here,  as  denoting  that 
they  were  devoted  to  Moses  as  a  leader, 
they  were  brought  under  his  laws,  they 
became  bound  to  obey  him,  they  were 
placed  under  his  protection  and  guid- 
ance by  the  miraculous  interposition 
of  God.  This  was  done  by  the  fact 
that  their  passing  through  the  sea,  and 
under  the  cloud,  in  this  manner,  brought 
them  under  the  authority  and  direction 
ol  Moses  as  a  leader,  and  was  a  public 
recognition  of  their  being  his  followers, 
and  being  bound  to  obey  his  laws. 
f  Unto  Moses  («'?).  Tkis  is  the  same 
preposition  which  is  used  in  the  form 
of  baptism  prescribed  in  Matt,  xxviii. 
19.  See  Note  on  that  place.  It  means 
that  they  were  thus  devoted  or  dedi- 
cated to  Moses ;  they  received  and  ac- 
knowledged him  as  their  ruler  ana 
guide  ;  they  professed  subjection  to  his 
laws,  and  were  brought  under  his 
authority.  They  were  thus  initiated 
into  his  religion,  and  thus  recognised 
his  divine  mission,  and  bound  them- 
selves to  obev  his  iniunctions. — Bloom- 


190 


I.  CORINTHIANS. 


[A.  D.  59 


field.  If  In  the  cloud.  This  cannot 
be  proved  to  mean  that  they  were  en- 
veloped and,  as  it  were,  immersed  in 
the  cloud,  for  there  is  no  evidence  that 
the  cloud  thus  enveloped  them,  or  that 
they  were  immersed  in  it  as  a  person 
is  in  water.  The  whole  account 
in  the  Old  Testament  leads  us  to  sup- 
pose that  the  cloud  either  passed  before 
them  as  a  pillar,  or  that  it  had  the 
same  form  in  the  rear  of  their  camp,  or 
that  it  was  suspended  over  them,  and 
was  thus  the  symbol  of  the  divine  pro- 
tection. It  would  be  altogether  im- 
probable that  the  dark  cloud  would 
pervade  the  camp.  It  would  thus  em- 
barrass their  movements,  and  there  is 
not  the  slightest  intimation  in  the  Old 
Testament  that  it  did.  Nor  is  there 
any  probability  in  the  supposition  of 
Dr.  Gill  and  others,  that  the  cloud,  as 
it  passed  from  the  rear  to  the  front  of 
the  camp,  "  let  down  a  plentiful  rain 
upon  them,  whereby  they  were  in  such 
a  condition  as  if  they  had  been  all  over 
dipped  in  water."  For,  (1.)  There  is 
not  the  slightest  intimation  of  this  in 
the  Old  Testament.  (2.)  The  suppo- 
sition is  contrary  to  the  vejy  design  of 
the  cloud.  It  wa«  not  a  natural  cloud, 
but  was  a  symbol  of  the  divine  pre- 
sence and  protection.  It  was  not  to 
give  rain  on  the  Israelites,  or  on  the 
land,  but  it  was  to  guide,  and  to  be  an 
emblem  of  the  care  of  God.  (3.)  It  is 
doing  violence  to  the  Scriptures  to 
introduce  suppositions  in  this  manner 
without  the  slightest  authority.  It  is 
further  to  be  observed,  that  this  suppo- 
sition does  by  no  means  give  any  aid 
to  the  cause  of  the  Baptist  after  all.  In 
what  conceivable  sense  were  they,  even 
on  this  supposition,  immersed  ¥  Is  it 
immersion  in  water  when  one  is  ex- 
posed to  a  shower  of  rain  ]  We  speak 
of  being  sprinkled  or  drenched  by  rain, 
but  is  it  not  a  violation  of  all  propriety 
of  language  to  say  that  a  man  is  im- 
mersed in  a  shower  ]  If  the  supposi- 
tion, therefore,  is  to  be  admitted,  that 
rain  fell  from  the  cloud  as  it  passed 
over  the  Jews,  and  that  this  is  meant 
here  by  "baptism  unto  Moses,"  then 
it  would  follow  that  sprinkling  would 


be  the  mode  referred  to,  since  this  i& 
the  only  form  that  has  resemblance  to 
a  falling  shower.  But  the  supposition 
is  not  necessary.  Nor  is  it  needful  to 
suppose  that  water  was  applied  to  them 
at  all.  The  thing  itself  is  improbable 
and  the  whole  case  is  met  by  the  sim- 
ple supposition  that  the  apostle  means 
that  they  were  initiated  in  this  way 
into  the  religion  of  Moses,  recognised 
his  divine  mission,  and  under  the  cloud 
became  his  followers  and  subject  to  his 
laws.  And  if  this  interpretation  is  cor- 
rect, then  it  follows  that  the  word  bap- 
tize does  not  of  necessity  mean  to  im- 
merse. Tf  And  in  the  sea.  This  is 
another  expression  that  goes  to  deter 
mine  the  sense  of  the  word  baptize. 
The  sea  referred  to  here  is  the  Red  Sea, 
and  the  event  was  the  passage  through 
that  sea.  The  fact  in  the  case  was, 
that  the  Lord  caused  a  strong  east  wind 
to  blow  all  night,  and  made  the  sea  dry 
land,  and  the  waters  were  divided  (Ex. 
xiv.  21),  and  the  waters  were  a  wall 
unto  them  on  the  right  hand  and  on 
the  left.  Ex.  xiv.  22.  From  this 
whole  narrative  it  is  evident  that  they 
passed  through  the  sea  without  being 
immersed  in  it.  The  waters  were 
driven  into  high  adjacent  walls  for  the 
very  purpose  that  they  might  pass  be- 
tween them  dry  and  safe.  There  is 
the  fullest  proof  that  they  were  not 
submerged  in  the  water.  Dr.  Gill  sup- 
poses that  the  water  stood  up  above 
their  heads,  and  that  "  they  seemed  to 
be  immersed  in  it."  This  might  be 
true;  but  this  is  to  give  up  the  idea 
that  the  word  baptize  means  always  to 
immerse  in  water,  since  it  is  a  fact, 
according  to  this  supposition,  that  they 
were  not  thus  immersed,  but  only 
seemed  to  be.  And  all  that  can  be 
meant,  therefore,  is,  that  they  were  in 
this  manner  initiated  into  the  religion 
of  Moses,  convinced  of  his  divine  mis- 
sion, and  brought  under  subjection  to 
him  as  their  leader,  lawgiver,  arid  guide. 
This  passage  is  a  very  important  one 
to  prove  that  the  word  baptism  does 
not  necessarily  mean  entire  immersion 
in  water.  It  is  perfectly  clear  that 
neither  the  cloud  nor  the  waters  touched 


A.D.  59.J 


CHAPTER  X. 


107 


3  And  did  all   eat  the   same 
spiritual  meat  ;a 

a  Ex.  16. 15,35.  Neh.9. 15,20.  Ps.78.24,23. 


4  And  did  all  drink  the  same 
spiritual  drink  ; b  for  they  drank 


6Ex.l7.6.  Num.20.11. 


them.  "  They  went  through  the  midst 
of  the  sea  on  dry  ground."  It  remains 
only  to  be  asked  whether,  if  immersk  n 
was  the  only  mode  of  baptism  known 
in  the  New  Testament,  the  apostle 
Paul  would  have  used  the  word  not 
only  so  as  not  necessarily  to  imply  that, 
but  as  necessarily  to  mean  something 
else] 

3.  And  did  all  eat  the  same  spiritual 
meat.  That  is,  manna.  Ex.  xvi.  15. 
35.  Neh.  ix.  15.  20.  The  word  meat 
here  is  used  in  the  old  English  sense 
of  the  word,  to  denote  food  in  general. 
They  lived  on  manna.  The  word  spi- 
ritual here  is  evidently  used  to  denote 
that  which  was  given  by  the  Spirit,  or 
by  God ;  that  which  was  the  result  of 
his  miraculous  gift,  and  which  was  not 
produced  in  the  ordinary  way,  and 
which  was  not  the  gross  food  on  which 
men  are  usually  supported.  It  had  an 
excellency  and  value  from  the  fact  that 
it  was  the  immediate  gift  of  God,  and 
is  thus  called  "  angel's  food."  Ps.  Ixxviii. 
25.  It  is  called  by  Josephus  "  divine 
and  extraordinary  food."  Ant.  iii.  1. 
In  the  language  of  the  Scriptures,  that 
which  is  distinguished  for  excellence, 
which  is  the  immediate  gift  of  God, 
which  is  unlike  that  which  is  gross 
and  of  earthly  origin,  is  called  spiritual, 
to  denote  its  purity,  value,  and  excel- 
lence. Comp.  Rom.  vii.  14.  1  Cor.  iii.  1; 
xv.  44. 46.  Eph.i.  3.  The  idea  of  Paul 
here  is,  that  all  the  Israelites  were 
nourished  and  supported  in  this  re- 
markable manner  by  food  given  directly 
by  God;  that  they  all  had  thus  the 
evidence  of  the  divine  protection  and 
favour,  and  were  all  under  his  care. 

4  And  did  all  drink  the  same  spi- 
ritual drink.  The  idea  here  is  essen- 
tially the  same  as  in  the  previous  verse, 
that  they  had  been  highly  favoured  of 
God,  and  enjoyed  tokens  of  the  divine 
care  and  guardianship.  That  was  mani- 
fested in  the  miraculous  supply  of  water 
in  the  desert,  thus  showing  that  they 
were  under  the  divine  protection,  and 
17* 


were  objects  of  the  divine  favour. 
There  can  be  no  doubt  that  by  "spi- 
ritual drink"  here  the  apostle  refers  to 
the  water  that  was  made  to  gush  from 
the  rock  that  was  smitten  by  Moses. 
Ex.  xvii.  6.  Num.  xx.  11.  Why  this 
is  called  "  spiritual"  has  been  a  subject 
on  which  there  has  been  much  differ- 
ence of  opinion.  It  cannot  be  because 
there  was  any  thing  peculiar  in  the 
nature  of  the  water,  for  it  was  evidently 
real  water,  fitted  to  allay  their  thirst. 
There  is  no  evidence,  as  fnany  have 
supposed,  that  there  was  a  reference  in 
this  to  the  drink  used  in  the  Lord's 
supper.  But  it  must  mean  that  it  was 
bestowed  in  a  miraculous  and  super- 
natural manner ;  and  the  word  "  spirit- 
ual" must  be  used  in^the  sense  of  super- 
natural, or  that  which  is  immediately 
given  by  God.  Spiritual  blessings  thus 
stand  opposed  to  natural  and  temporal 
blessings,  and  the  former  denote  those 
which  are  immediately  given  by  God 
as  an  evidence  of  the  divine  favour. 
That  the  Jews  used  the  word  "  spiritual" 
in  this  manner  is  evident  from  the 
writings  of  the  Rabbins.  Thus  they 
called  the  manna  "spiritual  food" 
(Yade  Mose  in  Shemor  Rabba,  fol.  109. 
3) ;  and  their  sacrifices  they  called 
"  spiritual  bread"  (Tzeror  Hammor,  fol. 
93.  2).— Gill.  The  drink,  therefore, 
here  referred  to  was  that  bestowed  in  a 
supernatural  manner,  and  as  a  proof 
of  the  divine  favour.  Tf  For  they  drank 
of  that  spiritual  Rock.  Of  the  waters 
which  flowed  from  that  rock.  The 
Rock  here  is  called  "  spiritual,"  not  from 
any  thing  peculiar  in  the  nature  of  the 
rock,  but  because  it  was  the  source  to 
them  of  supernatural  mercies,  and  be- 
came thus  the  emblem  and  demonstra- 
tion of  the  divine  favour,  and  of  spiritual 
mercies,  conferred  upon  them  by  God. 
f  That  followed  them.  Margin,  Went 
with  (ux:Acu9-'c/3-»f).  This  evidently 
cannot  mean  that  the  rock  itself  lite- 
rally followed  them,  any  more  than  that 
they  literally  drank  the  rock,  for  one  is 


198 


I.  CORINTHIANS 


[A.D.  54- 


of  that  spiritual  Rock  that  J  fol- 


*  or,  went  with. 


lowed  them  :  and  that  Rock  was 
Christ. 


as  expressly  affirmed,  if  it  be  taken  lite- 
rally, as  the  other.  But  as  when  it  is 
said  they  "  drank  of  the  rock,"  it  must 
mean  that  they  drank  of  the  water  that 
flowed  from  the  rock ;  so  when  it  is  said 
that  the  "  rock  followed"  or  accompa- 
nied them,  it  must  mean  that  the  water 
that  flowed  from  the  rock  accompanied 
them.  This  figure  of  speech  is  common 
everywhere.  Thus  the  Saviour  said 
(1  Cor.  xi.  25),  "This  cup  is  the  new 
testament,"  that  is,  the  wine  in  this  cup 
represents  my  blood,  &c. ;  and  Paul 
says  (1  Cor.  xi.  25.27),  "whosoever 
shall  drink  this  cup  of  the  Lord  un- 
worthily," that  is,  the  wine  in  the 
cup,  &c.,  and,  "  as  often  as  ye  drink 
this  cup,"  &c.,  that  is,  the  wine  con- 
tained in  the  cup.  It  would  be  absurd 
to  suppose  that  the  rock  that  was  smit- 
ten by  Moses  literally  followed  them  in 
the  wilderness ;  and  there  is  not  the 
slightest  evidence  in  the  Old  Testa- 
ment that  it  did.  Water  was  twice 
brought  out  of  a  rock  to  supply  the 
wants  of  the  children  of  Israel.  Once 
at  mount  Horeb,  as  recorded  in  Ex. 
xvii.  6,  in  the  wilderness  of  Sin,  in  the 
first  year  of  their  departure  from  Egypt. 
The  second  time  water  was  brought 
from  a  rock  about  the  time  of  the  death 
of  Miriam,  at  Kadesh,  and  probably  in 
the  fortieth  year  of  their  departure  from 
Egypt.  Num.  xx.  1.  It  was  to  the 
former  of  these  occasions  that  the  apos- 
tle evidently  refers.  In  regard  to  this 
we  may  observe,  (1.)  That  there  must 
have  been  furnished  a  large  quantity 
of  water  to  have  supplied  the  wants  of 
more  than  two  millions  of  people. 
(2.)  It  is  expressly  stated  (Deut.  ix. 
21),  that  "the  brook  (Smn,  stream, 
torrent,  or  river,  see  Num.  xxxiv.  5. 
Josh.  xv.  4.  47.  1  Kings  viii.  65.  2 
Kings  xxiv.  7)  descended  out  of  the 
mount,"  and  was  evidently  a  stream 
of  considerable  size.  (3.)  Mount  Ho- 
reb was  higher  than  the  adjacent  coun- 
try, and  the  water  that  thus  gushed 
from  the  rock,  instead  of  collecting  into 
a  pool  and  becoming  stagnant,  would 


flow  off  in  the  direction  of  the  sea. 
(4.)  The  sea  to  which  it  would  natu- 
rally flow  would  be  the  Red  Sea,  in 
the  direction  of  the  Eastern  or  Elanitic 
branch  of  that  sea.  (5.)  The  Israelites 
would  doubtless,  in  their  journeyings, 
be  influenced  by  the  natural  direction 
of  the  water,  or  would  not  wander  far 
from  it,  as  it  was  daily  needful  for  the 
supply  of  their  wants.  (6.)  At  the 
end  of  thirty-seven  years  we  find  the 
Israelites  at  Ezion-geber,  a  seaport  on 
the  eastern  branch  of  the  Red  Sea, 
where  the  waters  probably  flowed  into 
the  sea.  Num.  xxxiii.  36.  In  the  for- 
tieth year  of  their  departure  from  Egypt, 
they  left  this  place  to  go  into  Canaan 
by  the  country  of  Edom,  and  were  im 
mediately  in  distress  again  by  the  want 
of  water.  It  is  thus  probable  that  the 
water  from  the  rock  continued  to  flow, 
and  that  it  constituted  a  stream,  or 
river ;  that  it  was  near  their  camp  all 
the  time  till  they  came  to  Ezion-geber; 
and  that  thus,  together  with  the  daily 
supply  of  manna,  it  was  a  proof  of  the 
protection  of  God,  and  an  emblem  of 
their  dependence.  If  it  be  said  that 
there  is  now  no  such  stream  to  be 
found  there,  it  is  to  be  observed  that  it 
is  represented  as  miraculous,  and  that 
it  would  be  just  as  reasonable  to  look 
for  the  daily  descent  of  manna  there  in 
quantities  sufficient  to  supply  more 
than  two  millions  of  men,  as  to  expect 
to  find  the  gushing  and  running  river 
of  water.  The  only  question  is,  whe- 
ther God  can  work  a  miracle,  and 
whether  there  is  evidence  that  he  has 
done  it.  This  is  not  the  place  to  exa- 
mine that  question.  But  the  evidence 
is  as  strong  that  he  wrought  this  mira- 
cle as  that  he  gave  the  manna,  and 
neither  of  them  is  inconsistent  with 
the  power,  the  wisdom,  or  the  benevo- 
lence of  God.  |  And  that  Rock  was 
Christ.  This  cannot  be  intended  to 
be  understood  literally,  for  it  was  not 
literally  true.  The  rock  from  which 
the  water  flowed  was  evidently  an  ordi- 
nary rock,  a  part  of  mount  Horeb ;  and 


4.D.  59.]  CHAPTER  X. 

5  But  with  many  of  them  God 
was  not  well  pleased ;  for  they 


199 


all  that  this  can  mean  is,  that  that  rock, 
with  the  stream  of  water  thus  gushing 
from  it,  was  a  representation  of  the 
Messiah.  The  word  was  is  thus  often 
used  to  denote  similarity  or  representa- 
tion, and  is  not  to  be  taken  literally. 
Thus,  in  the  institution  of  the  Lord's 
supper,  the  Saviour  says  of  the  bread, 
"  This  is  my  body,"  that  is,  it  repre- 
sents my  body.  Thus  also  of  the  cup, 
"This  cup  is  the  new  testament  in  my 
blood,"  that  is,  it  represents  my  blood. 
1  Cor.  xi.  24,  25.  Thus  the  gushing- 
fountain  of  water  might  be  regarded  as 
a  representation  of  the  Messiah,  and  of 
the  blessings  which  result  from  him. 
The  apostle  does  not  say  that  the  Is- 
raelites knew  that  this  was  designed  to 
be  a  representation  of  the  Messiah,  and 
of  the  blessings  which  flow  from  him, 
though  there  is  nothing  improbable  in 
the  supposition  that  they  so  understood 
and  regarded  it,  since  all  their  institu- 
tions were  probably  regarded  as  typical. 
But  he  evidently  does  mean  to  say  that 
the  rock  was  a  vivid  and  affecting  re- 
presentation of  the  Messiah ;  that  the 
Jews  did  partake  of  the  mercies  that 
flow  from  him ;  and  that  even  in  the 
desert  they  were  under  his  care,  and 
had  in  fact  among  them  a  vivid  repre- 
sentation of  him  in  some  sense  corres- 
ponding with  the  emblematic  repre- 
sentation of  the  same  favours  which 
the  Corinthian  and  other  Christians 
had  in  the  Lord's  supper.  This  repre- 
sentation of  the  Messiah,  perhaps,  was 
understood  by  Paul  to  consist  in  the 
following  things :  (1.)  Christians,  like 
the  children  of  Israel,  are  passing 
through  the  world  as  pilgrims,  and  to 
them  that  world  is  a  wilderness — a 
desert.  (2.)  They  need  continued 
Bupplies,  as  the  Israelites  did,  in  their 
journey.  The  world,  like  that  wilder- 
ness, does  not  meet  their  necessities,  or 
supply  their  wants.  (3.)  That  rock 
was  a  striking  representation  of  the 
fulness  of  the  Messiah,  of  the  abun- 
dant grace  which  he  imparts  to  his 


were  overthrown  a  in  the  wilder 
ness. 

a  Num.  14.29-35;  26.64,05.  Heb.3.17.  Jude  5. 

people.  (4.)  It  was  an  illustration  of 
their  continued  and  constant  depend- 
ence on  him  for  the  daily  supply  of 
their  wants.  It  should  be  observed 
that  many  expositors  understand  this 
literally.  Bloomfield  translates  it,  "  and 
they  were  supplied  with  drink  from 
the  spiritual  Rock  which  followed  them, 
even  Christ."  So  Rosenmiiller,  Calvin, 
Glass,  &c.  In  defence  of  this  inter- 
pretation, it  is  said,  that  the  Messiah  is 
often  called  "  a  rock"  in  the  Scriptures ; 
that  the  Jews  believe  that  the  "  angel 
of  JEHOVAH"  who  attended  them  (Ex. 
iii.  2,  and  other  places)  was  the  Mes- 
siah ;  and  that  the  design  of  the  apostle 
was,  to  show  that  this  attending  Rock, 
the  Messiah,  was  the  source  of  all  their 
blessings,  and  particularly  of  the  water 
that  gushed  from  the  rock.  But  the 
interpretation  suggested  above  seems 
to  me  to  be  most  natural.  The  design 
of  the  apostle  is  apparent  It  is  to 
show  to  the  Corinthians,  who  relied  so 
much  on  their  privileges,  and  felt  them- 
selves so  secure,  that  the  Jews  had  the 
very  same  privileges — had  the  highest 
tokens  of  the  divine  favour  and  protec- 
tion, were  under  the  guidance  and  grace 
of  God,  and  were  partakers  constantly 
of  that  which  adumbrated  or  typified 
the  Messiah,  in  a  manner  as  real,  and 
in  a  form  as  much  fitted  to  keep  up 
the  remembrance  of  their  dependence, 
as  even  the  bread  and  wine  in  the 
Lord's  supper. 

5.  But  with  many  of  them,  &c. 
That  is,  with  their  conduct.  They  re- 
belled and  sinned,  and  were  destroyed. 
The  design  of  the  apostle  here  is,  to 
remind  them  that  although  they  enjoy- 
ed so  many  privileges,  yet  they  were 
destroyed ;  and  thus  to  admonish  the 
Corinthians  that  their  privileges  did 
not  constitute  an  absolute  security 
from  danger,  and  that  they  should  be 
cautious  against  the  indulgence  of  sin. 
The  phrase  rendered  here  "  with  many" 
(«  TCK  TrKtLtrtv}  should  have  been  ren- 
dered « with  most  of  them,'  literally '  with 


200 


I.  CORINTHIANS. 


[A.  D.  59. 


6  Now  these  things  were  1  our 
examples,  to  the  intent  we  should 
not  lust  after  evil  things,  as  they 
"  also  lusted. 

7  Neither  be  ye  idolaters,  as 

i  the  figures.        a  Num.  11. 4,33,34. 


were  some  of  them  ;  as  it  is 
written,  *  The  people  sat  down 
to  eat  and  drink,  and  rose  up  to 
play. 

8  Neither  let  us  commit  for- 

b  Ex.32.6. 


the  many  ;'  and  it  means  that  with  the 
greater  part  of  them  God  was  not  well 
pleased ;  that  is,  he  was  pleased  with 
but  few  of  them.  If  Was  not  well 
pleased.  Was  offended  with  their  in- 
gratitude and  rebellion.  t  For  they 
were  overthrown,  &c.  That  is,  by  the 
pestilence,  by  wars,  or  died  by  natural 
and  usual  diseases,  so  that  they  did  not 
reach  the  land  of  Canaan.  But  two 
men  of  that  generation,  Caleb  and 
Joshua,  were  permitted  to  enter  the 
land  of  promise.  Num.  xiv.  29,  30. 

6.  Now  these   things.      The  judg- 
ments  inflicted    on  them  by  God   for 
their    sins.       f  Were    our  examples. 
Greek,  Types  (TUTTOI).  Margin,  Figures. 
They  were  not  designed  to  be  types  of 
us,  but  they  are  to  be  held  up  as  fur- 
nishing  an    admonition   to   us,    or   a 
warning  that  we  do  not  sin  in  the  same 
way.       The    same    God    directs   our 
affairs  that  ordered  theirs;  and  if  we 
sin  as  they  did,  we  also  must  expect 
to    be   punished,    and    excluded   from 
the  favour  of  God,  and  from  heaven. 
Tf  Lust  offer  evil  things.     Desire  those 
things  which  are  forbidden,  and  which 
would    be    injurious.       They    lusted 
after    flesh,    and    God    granted    them 
their  desires,  and  the  consequence  was 
a  plague,  and  the  destruction  of  multi- 
tudes.    Num.  xi.  4.  31 — 34.     So   Paul 
infers  that  the  Corinthian   Christians 
should  not  lust  after,  or  desire  the  meat 
offered  in  sacrifice  to  idols,  lest  it  should 
lead  them  also  to  sin  and  ruin. 

7.  Neither  be  ye  idolaters.   This  cau- 
tion is  evidently  given  in  view  of  the 
danger  to  which  they  would  be  exposed 
if  they  partook  of  the  feasts  that  were 
celebrated   in  honour  of  idols   in  their 
temples.    The  particular  idolatry  which 
is  referred  to  here  is,  the  worship  of  the 
golden  calf  that  was  made  by  Aaron 
Ex.  xxxii.  1 — 5.     Tf  As  it  is  written. 


Ex.  xxxii.  6.  1  The  people  sat  down 
to  eat  and  to  drink.  To  worship  the 
golden  calf.  They  partook  of  a  feast 
in  honour  of  that  idol.  I  have  already 
observed  that  it  was  common  to  keep  a 
feast  in  honour  of  an  idol,  and  that  the 
food  which  was  eaten  on  such  an  occa- 
sion was  mainly  the  meat  which  had  been 
offered  in  sacrifice  to  it.  This  instance 
was  particularly  to  the  apostle's  purpose, 
as  he  was  cautioning  the  Corinthians 
against  the  danger  of  participating  in 
the  feasts  celebrated  in  the  heathen 
temples.  ^  And  rose  up  to  play 
(^•£t/^«y).  The  Hebrew  word  used  in 
Ex.  xxxii.  7  (prttS)  means  to  laugh,  tc 
sport,  to  jest,  to  mock,  to  insult  (Gen. 
xxi.  9)  ;  and  then  to  engage  in  dances 
accompanied  with  music,  in  honour  of 
an  idol.  This  was  often  practised,  as 
the  worship  of  idols  was  celebrated 
with  songs  and  dances.  This  is  par- 
ticularly affirmed  of  this  instance  of 
idol  worship  (Ex.  xxxii.  19);  and  this 
was  common  among  ancient  idolaters 
and  this  mode  of  worship  was  ever, 
adopted  by  David  before  the  ark  of  the 
Lord.  2  Sam.  vi.  5.  1  Chron.  xiii.  8 : 
xv.  29.  All  that  the  word  "  to  play* 
here  necessarily  implies  is,  that  of  cho 
ral  songs  and  dances,  accompanied 
with  revelry  in  honour  of  the  idol.  I« 
was,  however,  the  fact  that  such  wor 
ship  was  usually  accompanied  will 
much  licentiousness ;  but  that  is  no 
necessarily  implied  in  the  use  of  the 
word.  Most  of  the  oriental  dances 
were  grossly  indecent  and  licentious 
and  the  word  here  may  be  designed  tc 
include  such  indelicacy  and  licentious 
ness. 

8.  Neither  let  us  commit  fornication 
&c.  The  case  referred  to  here  wa* 
that  of  the  licentious  intercourse  will 
the  daughters  of  Moab,  referred  to  ii 
Num.  xxv.  1 — 9.  |  And  fell  in  ont 


A.D   59.] 


CHAPTER  X. 


201 


nication,  as  some  a  of  them  com- 
mitted, and  fell  in  one  day  three 
and  twenty  thousand. 

a  Num.25.1-9. 


day.  Were  slain  for  their  sin  by  the 
plague  that  prevailed.  ^  Three  and 
twenty  thousand.  The  Hebrew  text 
in  Num.  xxv.  9,  is  twenty-four  thou- 
sand. In  order  to  reconcile  these  state- 
ments, it  may  be  observed  that  perhaps 
twenty-three  thousand  fell  directly  by 
the  plague,  and  one  thousand  were 
slain  by  Phinehas  and  his  companions 
(Grot ius)  ;  or  it  may  be  that  the  num- 
ber was  between  twenty-three  and 
twenty-four  thousand,  and  it  might 
be  expressed  in  round  numbers  by 
either. — Macknight.  At  all  events, 
Paul  has  not  exceeded  the  truth. 
There  were  at  least  twenty-three  thou- 
sand that  fell,  though  there  might 
have  been  more.  The  probable  sup- 
position is,  that  the  three  and  twenty 
thousand  fell  immediately  by  the  hand 
cf  God  in  the  plague,  and  the  other 
thousand  by  the  judges ;  and  as  Paul's 
design  was  particularly  to  mention  the 
proofs  of  the  immediate  divine  dis- 
pleasure, he  refers  only  to  those  who 
fell  by  that,  in  illustration  of  his  sub- 
ject.— There  was  a  particular  reason 
for  this  caution  in  respect  to  licentious- 
ness. (1.)  It  was  common  among  all 
idolaters ;  and  Paul,  in  cautioning 
them  against  idolatry,  would  naturally 
warn  them  of  this  danger.  (2.)  It  was 
common  at  Corinth.  It  was  the  preva- 
lent vice  there.  To  Corinthianize  was 
a  term  synonymous  among  the  ancients 
with  licentiousness.  (3.)  So  common 
was  this  at  Corinth,  that,  as  we  have 
seen  (see  the  Introduction),  not.  less 
than  a  thousand  prostitutes  were  sup- 
ported in  a  single  temple  there ;  and 
the  city  was  visited  by  vast  multitudes 
of  foreigners,  among  other  reasons 
on  account  of  its  facilities  for  this  sin. 
Christians,  therefore,  were  in  a  peculiar 
manner  exposed  to  it;  and  hence  the 
anxiety  of  the  apostle  to  warn  them 
ftgainst  it. 


9  Neither  let  us  tempt*  Christ, 
as  some  of  them  also  tempted, 
and  were  destroyed  of  serpents  « 

b  Ex.17.2,7.       c  Num.21. 6. 


9.  Neither  let  us  tempt  Christ,  &c. 
The  word  tempt,  when  applied  to  man, 
means  to  present  motives  or  induce- 
ments to  sin  :  when  used  with  reference 
to  God,  it  means  to  try  his  patience,  to 
provoke  his  anger,  or  to  act  in  such  a 
way  as  to  see  how  much  he  will  bear 
and  how  long  he  will  endure  the  wick- 
edness and  perverseness  of  men.  The 
Israelites  tempted  him,  or  tried  his  pa- 
tience and  forbearance,  by  rebellion, 
murmuring,  impatience,  and  dissatis- 
faction with  his  dealings.  In  what 
way  the  Corinthians  were  in  danger  of 
tempting  Christ  is  not  known,  and  can 
only  be  conjectured.  It  may  be  that 
the  apostle  cautions  them  against  ex- 
po^ng  themselves  to  temptation  in  the 
idol  temples — placing  themselves,  as  it 
were,  under  the  unhappy  influence  of 
idolatry,  and  thus  needlessly  trying  the 
strength  of  their  religion,  and  making 
an  experiment  on  the  grace  of  Christ, 
as  if  he  were  bound  to  keep  them  even 
in  the  midst  of  dangers  into  which  they 
needlessly  ran.  They  would  have  the 
promise  of  grace  to  keep  them  only 
when  they  were  in  the  way  of  their 
duty,  and  using  all  proper  precautions. 
To  go  beyond  this,  to  place  themselves 
in  needless  danger,  to  presume  on  the 
grace  of  Christ  to  keep  them  in  all 
circumstances,  would  be  to  tempt  him, 
and  provoke  him  to  leave  them.  See 
Note  on  Matt.  iv.  7.  f  As  some  of 
them  also  tempted.  There  is  evidently 
here  a  word  to  be  understood,  and  it 
may  be  either  "Christ"  or  "God." 
The  construction  would  naturally  re- 
quire the  former;  but  it  is  not  certain 
that  the  apostle  meant  to  say  that  the 
Israelites  tempted  Christ.  The  main 
idea  is  that  of  temptation,  whether  it 
be  of  Christ  or  of  God  ;  and  the  purpose 
of  the  apostle  is  to  caution  them  against 
the  danger  of  tempting  Christ,  from  the 
fact  that  the  Israelites  were  guilty  of 


I.  CORINTHIANS. 


[A.  D.  59. 


10  Neither  murmur  ye,  as 
some  of  them  also  murmured, a 
and  were  destroyed  of  the  de- 
stroyer/ 

a  Num.14.2,2?,         b  2Sam.24.16. 

the  sin  of  tempting  their  leader  and 
protector,  and  thus  exposing  themselves 
to  his  anger.  It  cannot  be  denied,  how- 
ever, that  the  more  natural  construction 
of  this  place  is  that  which  supposes  that 
the  word  "  Christ"  is  understood  here 
rather  than  "  God."  In  order  to  relieve 
this  interpretation  from  the  difficulty 
that  the  Israelites  could  not  be  said 
with  any  propriety  to  have  tempted 
"Christ"  since  he  had  not  then  come 
in  the  flesh,  two  remarks  may  be  made. 
First,  by  the  "  angel  of  the  covenant," 
and  the  "  angel  of  his  presence"  (Ex. 
xxiii.  20.  23;  xxxii.  36;  xxxiii.  2. 
Num.  xx.  16.  Isa.  Ixiii.  9.  Heb.  xi. 
26),  that  went  with  them,  and  delivered 
them  from  Egypt,  there  is  reason  to 
think  the  sacred  writers  understood  the 
Messiah  to  be  intended ;  and  that  he 
who  subsequently  became  incarnate 
was  him  whom  they  tempted.  And 
secondly,  We  are  to  bear  in  mind  that 
the  term  Christ  has  acquired  with 
us  a  signification  somewhat  different 
from  that  which  it  originally  had  in  the 
New  Testament.  We  use  it  as  a  proper 
name,  applied  to  Jesus  of  Nazareth. 
But  it  is  to  be  remembered  that  it  is 
the  mere  Greek  word  for  the  Hebrew 
"  Anointed,"  or  the  "  Messiah ;"  and  by 
retaining  this  signification  of  the  word 
here,  no  small  part  of  the  difficulty 
will  be  avoided ;  and  the  expression 
then  will  mean  simply  that  the  Israel- 
ites '  tempted  the  Messiah ,-'  and  the 
idea  will  be  that  he  who  conducted 
them,  and  against  whom  they  sinned, 
and  whom  they  tempted,  was  the  Mes- 
siah who  afterwards  became  incarnate  ; 
an  idea  that  is  in  accordance  with  the 
ancient  ideas  of  the  Jews  respecting 
this  personage,  and  which  is  not  forbid- 
den, certainly,  in  any  part  of  the  Bible. 
f  And  were  destroyed  of  serpents. 
Fiery  serpents.  See  Num.  xxi.  6. 
10.  Neither  murmur  ye.  Do  not 


11  Now  all  these  things  hap- 
pened unto  them  for  1  ensam- 
ples  :  and  they  are  written  for 
our  admonition,  upon  whom 

•  or,  types. 


repine  at  the  allotments  of  Providence, 
or  complain  of  his  dealings.  *|  As  some 
of  them  also  murmured.  Num.  xiv.  2. 
The  ground  of  their  murmuring  was, 
that  they  had  been  disappointed ;  that 
they  had  been  brought  out  of  a  land 
of  plenty  into  a  wilderness  of  want ; 
and  that  instead  of  being  conducted 
at  once  to  the  land  of  promise, 
they  were  left  to  perish  in  the  desert. 
They  therefore  complained  of  theii 
leaders,  and  proposed  to  return  again 
into  Egypt.  1  And  were  destroyed  of 
the  destroyer.  That  is,  they  were 
doomed  to  die  in  the  wilderness  with- 
out seeing  the  land  of  Canaan.  Ex. 
xiv.  29.  The  "  destroyer"  here  is  un- 
derstood by  many  to  mean  the  angel 
of  death,  so  often  referred  to  in  the  Old 
Testament,  and  usually  called  by  the 
Jews  Sammael.  The  work  of  death, 
however,  is  attributed  to  an  angel  in 
Ex.  xii.  23.  Comp.  Heb.  xi.  28.  It  was 
customary  for  the  Hebrews  to  regard 
most  human  events  as  under  the  direc- 
tion of  angels.  In  Heb.  ii.  14,  he  is 
described  as  he  "  that  had  the  power 
of  death."  Comp.  the  book  of  Wis- 
dom xviii.  22.  25.  The  simple  idea 
here,  however,  is,  that  they  died  for 
their  sin,  and  were  not  permitted  to 
enter  the  promised  land. 

11.  For  ensamples.  Greek,  Types 
(TI/VO/).  The  same  word  which  is 
used  in  ver.  6.  This  verse  is  a  repe- 
tition of  the  admonition  contained  in 
that  verse,  in  order  to  impress  it  more 
deeply  on  the  memory.  See  Note  on 
verse  6.  The  sense  is,  not  that 
these  things  took  place  simply  and 
solely  to  be  examples,  or  admonitions, 
but  that  their  occurrence  illustrated 
great  principles  of  human  nature  and 
of  the  divine  government ;  they  showed 
the  weakness  of  men,  and  their  liability 
to  fall  into  sin,  and  their  need  of  the 
divine  protection,  and  they  might  thus 


A.  D.  59.] 


CHAPTER  X 


203 


die  ends  of  the  world  are  come. 
12  Wherefore  a  let  him    that 

a  Prov.2&14.  Rom.11.20. 


be  used  for  the  admonition  of  succeed- 
ing generations.  ^  They  are  written 
for  our  admonition.  They  are  re- 
corded in  the  writings  of  Moses,  in 
order  that  we  and  all  others  might  be 
admonished  not  to  confide  in  our  own 
strength.  The  admonition  did  not 
pertain  merely  to  the  Corinthians,  but 
had  an  equal  applicability  to  Chris- 
tians in  all  ages  of  the  world.  *[  Upon 
whom  the  ends  of  the  world  arc  come. 
This  expression  is  equivalent  to  that 
which  so  often  occurs  in  the  Scriptures, 
as,  "  the  last  time,"  "  the  latter  day," 
&c.  See  it  fully  explained  in  Notes 
on  Acts  ii.  17.  It  means  the  last  dis- 
pensation ;  or,  that  period  and  mode  of 
the  divine  administration  under  which 
the  affairs  of  the  world  would  be  wound 
up.  There  would  be  no  mode  of  ad- 
ministration beyond  that  of  the  gospel. 
But  it  by  no  means  denotes  neces- 
sarily that  the  continuance  of  this 
period  called  "  the  last  times,"  and  "  the 
ends  of  the  world"  would  be  brief,  or 
that  the  apostle  believed  that  the  world 
would  soon  come  to  an  end.  It  might 
be  the  last  period,  and  yet  be  longer 
than  any  one  previous  period,  or  than 
all  ihe  previous  periods  put  together. 
There  may  be  a  last  dynasty  in  an 
empire,  and  yet  it  may  be  longer  than 
any  previous  dynasty,  or  than  all  the 
previous  dynasties  put  together.  The 
apo&tle  Paul  was  at  special  pains  in 
2  Thess.  ii.  to  show,  that  by  affirming 
that  the  last  time  had  come,  he  did  not 
mean  that  the  world  would  soon  come 
to  an  end. 

12.  Wierefore.  As  the  result  of  all 
these  admonitions.  Let  this  be  the 
effect  of  all  that  we  learn  from  the  un- 
happy self-confidence  of  the  Jews,  to 
admonish  us  not  to  put  reliance  on  our 
own  strength.  ^  That  thinketh  he 
standeth.  That  supposes  himself  to 
be  firm  in  the  love  of  God,  and  in  the 
knowledge  of  his  truth ;  that  regards 
himself  as  secure,  and  that  will  be 
'.herefore  disposed  to  rely  on  his  own 


thinketh  he  standeth  take  heed 
lest  he  fall. 


strength.  \  Take  heed  lest  he  fall. 
Into  sin,  idolatry,  or  any  other  form  of 
iniquity.  We  learn  here,  (I.)  That  a 
confidence  in  our  own  security  is  no 
evidence  that  we  are  safe.  (2.)  Such 
a  confidence  may  be  one  of  the  strong- 
est evidences  that  we  are  in  danger. 
Those  are  most  safe  who  feel  that  they 
are  weak  and  feeble,  and  who  feel  their 
need  of  divine  aid  and  strength.  They 
will  then  rely  on  the  true  source  of 
strength ;  and  they  will  be  secure. 
(3.)  All  professed  Christians  should 
be  admonished.  All  are  in  danger  of 
falling  into  sin,  and  of  dishonouring 
their  profession ;  and  the  exhortation 
cannot  be  too  often  or  too  urgently 
pressed,  that  they  should  take  heed 
lest  they  fall  into  sin.  The  leading 
and  special  idea  of  the  apostle  here 
should  not  be  forgotten  or  disregarded. 
It  is,  that  Christians  in  their  favoured 
moments,  when  they  are  permitted  to 
approach  near  to  God,  and  when  the 
joys  of  salvation  fill  their  hearts,  should 
exercise  peculiar  caution.  For  (a)  Then 
the  adversary  will  be  peculiarly  desirous 
to  draw  away  their  thoughts  from  God, 
and  to  lead  them  into  sin,  as  their  fall 
would  most  signally  dishonour  religion ; 
(6)  Then  they  will  be  less  likely  to  be 
on  their  guard,  and  more  likely  to  feel 
themselves  strong,  and  not  to  need  cau- 
tion and  solicitude.  Accordingly,  it 
often  happens  that  Christians,  after  they 
have  been  peculiarly  favoured  with  the 
tokens  of  the  divine  favour,  soon  relapse 
into  their  former  state,  or  fall  into  some 
sin  that  grieves  the  hearts  of  their  bre- 
thren, or  wounds  the  cause  of  religion. 
So  it  is  in  revivals ;  so  it  is  in  indivi- 
duals. Churches  that  are  thus  favoured 
are  filled  with  joy,  and  love,  and  peace. 
Yet  they  become  self-confident  and 
elated;  they  lose  their  humility  and 
their  sense  of  their  dependence ;  they 
cease  to  be  watchful  and  prayerful,  sup- 
posing that  all  is  safe ;  and  the  result 
often  is,  that  a  season  of  revival  is  suc- 
ceeded by  a  time  of  coldness  and  de- 


204 


I.  CORINTHIANS. 


[A.  D  59 


13  There  hath  no  temptation 
taken  you  but  l  such  as  is  com- 


or,  moderate. 


mon  to  man  :  but  God  is  faith- 
ful, who  °  will  not  suffer  you  to 


oDan.3.17.  2Pet.2.9. 


clension.  And  thus,  too,  it  is  with 
individuals.  Just  the  opposite  effect  is 
produced  from  what  should  be,  and 
from  what  need  be.  Christians  should 
then  be  peculiarly  on  their  guard ;  and 
if  they  then  availed  themselves  of  their 
elevated  advantages,  churches  might  be 
favoured  with  continued  revivals  and 
ever-growing  piety ;  and  individuals 
might  be  filled  with  joy,  and  peace, 
and  holiness,  and  ever-expanding  and 
increasing  love. 

1 3.  There  hath  no  temptation  taken 
you.  What  temptation  the  apostle  re- 
fers to  here  is  not  quite  certain.  It  is 
probable,  however,  that  he  refers  to 
such  as  would,  in  their  circumstances, 
have  a  tendency  to  induce  them  to  for- 
sake their  allegiance  to  their  Lord,  and 
to  lead  them  into  idolatry  and  sin. 
These  might  be  either  open  persecu- 
tions, or  afflictions  on  account  of  their 
religion;  or  they  might  be  the  various 
allurements  which  were  spread  around 
them  from  the  prevalence  of  idolatry. 
They  might  be  the  open  attacks  of  their 
enemies,  or  the  sneers  and  the  derision 
of  the  gay  and  the  great.  The  design 
of  the  apostle  evidently  is,  to  show  them 
that,  if  they  were  faithful,  they  had 
nothing  to  fear  from  any  such  forms 
of  temptation,  but  that  God  was  able 
to  bring  them  through  them  all.  The 
sentiment  in  tffe  verse  is  a  very  import- 
ant one,  since  the  general  principle  here 
stated  is  as  applicable  to  Christians 
now  as  it  was  to  the  Corinthians. 
t  Taken  you.  Seized  upon  you,  or 
assailed  you.  As  when  an  enemy 
grasps  us,  and  attempts  to  hold  us 
fast.  ^  But  such  as  is  common  to 
man  («  /«»  dvS-^/voc).  Such  as  is 
human.  Margin,  Moderate.  The  sense 
is  evident.  It  means  such  as  human 
nature  is  liable  to,  and  has  been  often 
subjected  to ;  such  as  the  human  powers, 
under  the  divine  aid,  may  be  able  to 
resist  and  repel.  The  temptations 
which  they  had  been  subjected  to  were 
not  such  as  would  be  fitted  to  angelic 


powers,  and  such  as  would  require 
angelic  strength  to  resist;  but  they 
were  such  as  human  nature  had  been 
often  subjected  to,  and  such  as  man 
had  often  contended  with  successfully. 
There  is,  therefore,  here  a  recognition 
of  the  doctrine  that  man  has  natural 
ability  to  resist  all  the  temptations  to 
which  he  is  subject ;  and  that  conse- 
quently, if  he  yields,  he  is  answerable 
for  it.  The  design  of  the  apostle  is  to 
comfort  the  Corinthians,  and  to  keep 
their  minds  from  despondency.  He 
had  portrayed  their  danger;  he  had 
shown  them  how  others  had  fallen . 
and  they  might  be  led  to  suppose  that 
in  such  circumstances  they  could  not 
be  secure.  He  therefore  tells  them 
that  they  might  still  be  safe,  for  their 
temptations  were  such  as  human  nature 
had  often  been  subject  to,  and  God  was 
able  to  keep  them  from  falling.  ^  But 
God  is  faithful.  This  was  the  only 
source  of  security ;  and  this  was  enough 
If  they  looked  only  to  themselves,  they 
would  fall.  If  they  depended  on  the 
faithfulness  of  God,  they  would  be 
secure.  The  sense  is,  not  that  God 
would  keep  them  without  any  effort 
of  their  own  ;  not  that  he  would  secure 
them  if  they  plunged  into  temptation  • 
but  that  if  they  used  the  proper  means, 
if  they  resisted  temptation,  and  sought 
his  aid,  and  depended  on  his  promises, 
then  he  would  be  faithful.  This  is 
everywhere  implied  in  the  Scriptures ; 
and  to  depend  on  the  faithfulness  of 
God,  otherwise  than  in  the  proper  use 
of  means  and  in  avoiding  the  place* 
of  temptation,  is  to  tempt  him,  and 
provoke  him  to  wrath.  See  Note*  on 
Matt.  iv.  ^  Who  wilt,  not  suffer  you 
to  be  tempted,  &c.  This  is  a  general 
promise,  just  as  applicable  to  all  Chris- 
tians as  it  was  to  the  Corinthians.  It 
implies,  (1.)  That  all  the  circumstances, 
causes,  and  agents  that  lead  to  tempta- 
tion are  under  the  control  of  God. 
Every  man  that  tempts  another;  every 
fallen  spirit  that  is  engaged  u*  this- 


A.D.  59.] 


CHAPTER  X. 


205 


be   tempted   above   that  ye   are 
ible  ;  a  but  will  with  the  tempta- 

a  James  5. 11. 


tion  also  make  a  way  to  escape, 
that  ye  may  be  able  to  bear  it. 


every  book,  picture,  place  of  amuse- 
ment ;  every  charm  of  music,  and  of 
song ;  every  piece  of  indecent  statuary  ; 
and  every  plan  of  business,  of  gain,  or 
ambition1,  are  all  under  the  control  of 
God.  He  can  check  them;  he  can 
control  them  ;  he  can  paralyze  their  in- 
fluence ;  he  can  destroy  them.  Comp. 
Matt.  vi.  13.  (2.)  When  men  are 
tempted,  it  is  because  God  suffers 
or  permits  it.  He  does  not  himself 
tempt  men  (James  i.  13)  ;  he  does  not 
infuse  evil  thoughts  into  the  mind ; 
he  does  not  create  an  object  of  tempta- 
tion to  place  in  our  way,  but  he  suffers 
it  to  be  placed  there  by  others.  When 
we  are  tempted,  therefore,  we  are  to 
remember  that  it  is  because  he  suffers 
or  permits  it ;  not  because  he  does  it. 
His  agency  is  that  of  sufferance,  not 
of  creation.  We  are  to  remember,  too, 
that  there  is  some  good  reason  why  it 
is  thus  permitted  ;  and  that  it  may  be 
turned  in  some  way  to  his  glory,  and 
to  our  advancement  in  virtue.  (3.) 
There  is  a  certain  extent  to  which  we 
are  able  to  resist  temptation.  There  is 
a  limit  to  our  power.  There  is  a  point 
beyond  which  we  are  not  able  to  resist 
it.  We  have  not  the  strength  of  angels. 
(4.)  That  limit  will,  in  all  cases,  be 
beyond  the  point  to  which  we  are 
tempted.  If  not,  there  would  be  no 
sin  in  falling,  any  more  than  there 
is  sin  in  the  oak  when  it  is  prostrated 
before  the  tempest.  (5.)  If  men  fall 
into  sin,  under  the  power  of  temptation, 
they  only  are  to  blame.  They  have 
strength  to  resist  all  the  temptations 
that  assail  them,  and  God  has  given 
the  assurance  that  no  temptation  shall 
occur  which  they  shall  not  be  able,  by 
his  aid,  to  resist.  In  all  instances, 
therefore,  where  men  fall  into  sin ;  in 
all  the  yielding  to  passion,  to  allure- 
ment, and  to  vice,  man  is  to  blame, 
and  must  be  responsible  to  God.  And 
thij  is  especially  true  of  Christians, 
who,  wnatever  may  be  said  of  others, 
cannot  plead  that  there  was  not  power 
18 


sufficient  to  meet  the  temptation,  or  to 
turn  aside  its  power.  ^  But  will  with 
the  temptation,  &c.  He  will,  at  the 
same  time  that  he  suffers  the  trial  or 
temptation  to  befall  us,  nuke  a  way  of 
deliverance  ;  he  will  save  us  from  being 
entirely  overcome  by  it.  ^  That  ye 
may  be  able  to  bear  it.  Or  that  you 
may  be  able  to  bear  up  under  it,  or 
endure  it.  God  knows  what  his  people 
are  able  to  endure,  and  as  he  has  entire 
control  of  all  that  can  affect  them,  he 
will  adapt  all  trials  to  their  strength, 
and  will  enable  them  to  bear  all  that  is 
appointed  to  them.  This  is  a  general 
promise,  and  is  as  applicable  to  othei 
Christians  as  it  was  to  the  Corinthians. 
It  was  to  them  a  positive  promise,  and 
to  all  in  the  same  circumstances  it  may 
be  regarded  as  such  now.  It  may  be 
used,  therefore,  (1.)  As  a  ground  of 
encouragement  to  those  who  are  in 
temptation  and  trial.  God  knows  what 
they  are  able  to  endure;  and  he  will 
sustain  them  in  their  temptations.  It 
matters  not  how  severe  the  trial ;  or 
how  long  it  may  be  continued  ;  or  how 
much  they  may  feel  their  own  feeble- 
ness ;  yet  He  who  has  appointed  the 
trial  is  abundantly  able  to  uphold  them. 
They  may,  therefore,  repose  their  all 
upon  him,  and  trust  to  his  sustaining 
grace.  (2.)  It  may  be  used  as  an 
argument,  that  none  who  are  true 
Christians,  and  who  are  thus  tried, 
shall  ever  fall  away,  and  be  lost.  The 
promise  is  positive  and  certain,  that  a 
way  shall  be  made  for  their  escape, 
and  they  shall  be  able  to  bear  it.  God 
is  faithful  to  them ;  and  though  he 
might  suffer  them  to  be  tempted  be- 
yond what  they  are  able  to  bear,  yet 
he  will  not,  but  will  secure  an  egress 
from  all  their  trials.  With  this  pro- 
mise in  view,  how  can  it  be  believed 
that  any  true  Christians  who  are  tempt- 
ed will  be  suffered  to  fall  away  and 
perish  ]  If  they  do,  it  must  be  from 
one  of  the  following  causes:  either  be- 
cause God  is  not  faithful ;  or  because 


306 


I.  CORINTHIANS. 


14  Wherefore,  my  dearly  be- 
Wed, a  flee  from  idolatry. 

15  I  speak  as  to  wise  men; 
judge  ye  what  I  say. 

a  Uno.5.21. 


[A.  I).  5D. 

16  The  cup  of  blessing  which 
we  bless,  is  it  not  the  commu 
nion  of  the  blood  of  Christ  ?  the 
bread  which  we  break,  is  it  not 


ae  will  suffer  them  to  be  tempted  above 
what  they  are  able  to  bear ;  or  because 
he  will  not  make  a  way  for  their  escape. 
As  no  Christian  can  believe  either  of 
these,  it  follows  that  they  who  are  con- 
verted shall  be  kept  unto  salvation. 

14.  Wfierefore.  In  view  of  the  dan- 
gers and  temptations  that  beset  you; 
in  view  of  your  own  feebleness,  and  the 
perils  to  which  you  would  be  exposed 
in  the  idol  temples,  &c.  t  flee  from 
idolatry.  Escape  from  the  service  of 
idols;  from  the  feasts  celebrated  in 
honour  of  them ;  from  the  temples 
where  they  are  worshipped.  This  was 
one  of  the  dangers  to  which  they  were 
peculiarly  exposed  ;  and  Paul  therefore 
exhorts  them  to  escape  from  every  thing 
that  would  have  a  tendency  to  lead 
them  into  this  sin.  He  had  told  them, 
indeed,  that  God  was  faithful;  and  yet 
he  did  not  expect  God  would  keep  them 
without  any  effort  of  their  own.  He 
therefore  exhorts  them  to  flee  from  all 
approaches  to  it,  and  from  all  the  cus- 
toms which  would  have  a  tendency  to 
lead  them  into  idolatrous  practices.  He 
returns,  therefore,  in  this  verse,  to  the 
particular  subject  discussed  in  ch.  viii. 
— the  propriety  of  partaking  of  the 
feasts  in  honour  of  idols ;  and  shows 
the  danger  which  would  follow  such  a 
practice.  That  danger  he  sets  forth  in 
view  of  the  admonitions  contained  in 
this  chapter,  from  ver.  1  to  ver.  12. 
The  remainder  of  the  chapter  is  occu- 
pied with  a  discussion  of  the  question 
stated  in  ch.  viii.,  whether  it  was  right 
for  them  to  partake  of  the  meat  which 
was  used  in  the  feasts  of  idolaters. 

15  /  speak  as  to  wise  men,  &c. 
I  speak  to  men  qualified  to  understand 
the  subject ;  and  present  reasons  which 
will  commend  themselves  to  you.  The 
reasons  referred  to  are  those  which  oc- 
cupy the  remainder  of  the  chapter. 

16.   The  cup  of  blessing  ivhich  we 


bless.  The  design  of  this  verse  and  the 
following  verses  seems  to  be,  to  prove 
that  Christians,  by  partaking  of  the 
Lord's  supper,  are  solemnly  set  apart 
to  the  service  of  the  Lord  Jesus;  that 
they  acknowledge  him  as  their  Lord,  and 
dedicate  themselves  to  him  ;  and  that 
as  they  could  not  and  ought  not  to  be 
devoted  to  idols  and  to  the  Lord  Jesus 
at  the  same  time,  so  they  ought  not  to 
participate  in  the  feasts  in  honour  of 
idols,  or  in  the  celebrations  in  which 
idolaters  would  be  engaged.  See  ver. 
21.  He  states,  therefore,  (1.)  That 
Christians  are  united  and  dedicated  to 
Christ  in  the  communion,  ver.  16,  17. 
(2.)  That  this  was  true  of  the  Israelites, 
that  they  were  one  people,  devoted  by 
the  service  of  the  altar  to  the  same  God. 
ver.  18.  (3.)  That  though  an  idol  was 
nothing,  yet  the  heathen  actually  sacri- 
ficed to  devils,  and  Christians  ought 
not  to  partake  with  them.  ver.  19 — 21. 
The  phrase  "  cup  of  blessing"  evidently 
refers  to  the  wine  used  in  the  celebra- 
tion of  the  Lord's  supper.  It  is  called 
"the  cup  of  blessing"  because  over  it 
Christians  praise  or  bless  God  for  his 
mercy  in  providing  redemption.  It  is 
not  because  it  is  the  means  of  convey- 
ing a  blessing  to  the  souls  of  those  who 
partake  of  it — though  that  is  true — bul 
because  thanksgiving,  blessing,  and 
praise  were  rendered  to  God  in  the  ce- 
lebration, for  the  benefits  of  redemption, 
See  Note,  Matt.  xxvi.  26.  Or  it  may 
mean,  in  accordance  with  a  well  known 
Hebraism,  the  blessed  cup  /  the  cup  that 
is  blessed.  This  is  the  more  literal 
interpretation ;  and  it  is  adopted  by 
Calvin,  Beza,  Doddriclge,  and  others. 
1  Which  we  bltss.  Grotius,  Macknight, 
Vatablus,  Bloomfield,  and  many  of  the 
Fathers  suppose  that  this  means,  '  ovei 
which  we  bless  God  ;'  or, '  for  which  we 
bless  God.'  But  this  is  to  do  violence 
to  the  passage.  The  more  obvious  siiy- 


A.  D.  59.] 


CHAPTER  X. 


207 


the  communion  of  the  body  of 
Christ  ? 

17  For  we,  being  many,  are 


nification  is,  that  there  is  a  sense  in 
which  it  may  be  said  that  the  cup  is 
blessed,  and  that  by  prayer  and  praise 
it  is  set  apart  and  rendered  in  some 
sense  sacred  to  the  purposes  of  religion. 
It  cannot  mean  that  the  cup  has  under- 
gone any  physical  change,  or  that  the 
wine  is  any  thing  but  wine ;  but  that  it 
has  been  solemnly  set  apart  to  the  ser- 
vice of  religion,  and  by  prayer  and  praise 
designated  to  be  used  for  the  purpose 
of  commemorating  the  Saviour's  love. 
That  may  be  said  to  be  blessed  which 
is  set  apart  to  a  sacred  use  (Gen.  ii.  3. 
Ex.  xx.  11)  ;  and  in  this  sense  the  cup 
may  be  said  to  be  blessed.  See  Luke 
ix.  16,  "And  he  took  the  five  loaves 
and  the  two  fishes,  and  looking  up  to 
heaven,  he  blessed  THEM,"  &c.  Comp. 
Gen.  xiv.  9  ;  xxvii.  23.  33.  41 ;  xxviii. 
1.  Lev.  ix.  22,  23.  2  Sam.  vi.  18. 
1  Kings  viii.  14.  f  Is  it  not  the  com- 
munion of  the  blood  of  Christ  ?  Is  it 
not  the  emblem  by  which  the  blood  of 
Christ  is  exhibited,  and  the  means  by 
which  our  union  through  that  blood  is 
exhibited'?  Is  it  not  the  means  by 
which  we  express  our  attachment  to 
him  as  Christians ;  showing  our  union 
to  him  and  to  each  other ;  and  showing 
that  we  partake  in  common  of  the  bene- 
fits of  his  blood  1  The  main  idea  is, 
that  by  partaking  of  this  cup  they 
showed  that  they  were  united  to  him 
and  to  each  other ;  and  that  they  should 
regard  themselves  as  set  apart  to  him. 
We  have  communion  with  one  (x,otvo>vi*., 
that  which  is  in  common,  that  which 
pertains  to  all,  that  which  evinces  fel- 
lowship) when  we  partake  together; 
when  all  have  an  equal  right,  and  all 
share  alike ;  when  the  same  benefits  or 
the  name  obligations  are  extended  to  all. 
And  the  sense  here  is,  that  Christians 
partake  alike  in  the  benefits  of  the 
blood  of  Christ;  they  share  the  same 
blessings ;  and  they  express  this  toge- 
ther, and  in  common,  when  they  par- 


one  bread,  and  one  body ;  for  we 

are  all  partakers  of  that  one  bread 

18  Behold  Israel   after  a  the 

a  Rom.4.1,12. 


take  of  the  communion.  ^  The  bread, 
&c.  In  the  communion.  It  shows, 
since  we  all  partake  of  it,  that  we  share 
alike  in  the  benefits  which  are  imparted 
by  means  of  the  broken  body  of  the 
Kedeemer.  In  like  manner  it  is  implied 
that  if  Christians  should  partake  with 
idolaters  in  the  feasts  offered  in  honour 
of  idols,  that  they  would  be  regarded  as 
partaking  with  them  in  the  services  of 
idols,  or  as  united  to  them,  and  therefore 
such  participation  was  improper. 

17.  For  we.   We  Christians.    ^  Be- 
ing many.     Gr.  The  many  (ci  mx^i). 
The  idea  is  not,  as  our  translation  would 
seem  to  indicate,  that  Christians  were 
numerous,  but  that  all  (for  ol  TTO\^I  is 
here  evidently   used  in   the    sense  of 
TTwrts,  a//)  were  united,  and  constituted 
one  society,     f  Are  one  bread.     One 
loaf;  one  cake.    That  is,  we  are  united, 
or  are  one.     There  is  evident  allusion 
here  to  the  fact  that  the  loaf  or  cake 
was  composed  of  many  separate  grains 
of  wheat,  or  portions  of  flour  united  in 
one  ;  or,  that  as  one  loaf  was  broken  and 
partaken  by  all,  it  was  implied  that  they 
were  all  one.     We  are  all  one  society  ; 
united  as  one,  and  for  the  same  object. 
Our  partaking  of  the  same  bread  is  an 
emblem  of  the  fact  that  we  are  one. 
In  almost  all  nations  the  act  of  eating 
together  has  been  regarded  as  a  symbol 
of  unity  or  friendship,  t  And  one  body. 
One  society ;  united  together,     f  For 
we  are  all  partakers,  &c.     And  we 
thus  show  publicly  that  we  are  united, 
and  belong  to  the  same  great  family. 
The  argument  is,  that  if  we  partake  of 
the  feasts  in  honour  of  idols  with  their 
worshippers,  we  shall  thus  show  that 
we  are  a  part  of  their  society. 

18.  Behold  Israel.   Look  at  the  Jews. 
The  design  here  is  to  illustrate  the  sen- 
timent which  he  was  establishing,  by  a 
reference  to  the  fact  that  among  the 
Jews  those  who  partook  of  the  sama 
sacrifices  were  regarded  as  being  one 


208 


I.  CORINTHIANS. 


[A.  D.  59 


flesh :  a  are  not  they  which  eat 
of  the  sacrifices  partakers  of  the 
altar  ? 

9  What  say  I  then?  that  the 

a  c.9.13. 

people,  and  as  worshipping  one  God. 
So,  if  they  partook  of  the  sacrifices 
offered  to  idols,  they  would  be  regarded 
also  as  being  fellow  worshippers  of  idols 
with  them  1  After  the  Jlesh.  See 
Rom.  iv.  1.  The  phrase  "  after  the 
flesh"  is  designed  to  denote  the  Jews 
who  were  not  converted  to  Christianity  ; 
the  natural  descendants  of  Israel,  or 
Jacob,  ^  Are  not  they  which  eat  of 
the  sacrifices.  A  portion  of  the  sacri- 
fices offered  to  God  was  eaten  by  the 
offerer,  and  another  portion  by  the 
priests.  Some  portions  of  the  animal, 
as  the  fat,  were  burnt ;  and  the  remain- 
der, unless  it  was  a  holocaust,  or  whole 
burnt-offering,  was  then  the  property  of 
the  priests  who  had  officiated,  or  of  the 
persons  who  had  brought  it.  Lev.  iii. 
4.  10.  15 ;  iv.  9  ;  vii.  3,  4  ;  viii.  26.  The 
right  shoulder  and  the  breast  was  the 
part  which  was  assigned  to  the  priests ; 
the  remainder  belonged  to  the  offerer. 
Lev.  vii.  31—34.  IT  Partakers  of  the 
altar.  Worshippers  of  the  same  God. 
They  are  united  in  their  worship,  and 
are  so  regarded.  And  in  like  manner, 
if  you  partake  of  the  sacrifices  offered 
to  idols,  and  join  with  their  worship- 
pers in  their  temples,  you  will  be  justly 
regarded  as  united  with  them  in  their 
worship,  and  partaking  with  them  in 
their  abominations. 

19.  What  say  I  then?  This  is  in 
the  present  tense;  ri  ovv  qnfAi,  what  do  I 
say  1  What  is  my  meaning  1  What  fol- 
lows from  this  1  Do  1  mean  to  say  that 
an  idol  is  any  thing  1  that  it  has  a  real 
existence  1  Does  my  reasoning  lead  to 
that  conclusion ;  and  am  I  to  be  under- 
stood as  affirming  that  an  idol  is  of 
itself  of  any  consequence  1  It  must  be 
recollected  that  the  Corinthian  Chris- 
tians are  introduced  by  Paul  (ch.  viii. 
4)  as  saying  that  they  knew  that  an 
idol  was  nothing  in  the  world.  Pau. 
^id  not  directly  contradict  that ;  but  his 


idol  *  is  any  thing  ?  or  that  which 
is  offered  in  sacrifice  to  idols  is 
any  thing  ? 

20  But  /  say,  that  the  things 

b  c.8.4. 


reasoning  had  led  him  to  the  necessity 
of  calling  the  propriety  of  their  attend* 
ing  on  the  feasts  of  idols  in  question  ; 
and  he  introduces  the  matter  now  by 
asking  these  questions,  thus  leading  the 
mind  to  it  rather  than  directly  affirming 
it  at  once.  '  Am  I  in  this  reasoning  to 
be  understood  as  affirming  that  an  idol 
is  any  thing,  or  that  the  meat  there 
offered  differs  from  other  meat  \  No ; 
you  know,  says  Paul,  that  this  is  not 
my  meaning.  I  admit  that  an  idol  in 
itself  is  nothing:  but  I  do  not  admit, 
therefore,  that  it  is  right  for  you  to 
attend  in  their  temples ;  for  though  the 
idol  itself — the  block  of  wood  or  stone- 
is  nothing,  yet  the  offerings  are  really 
made  to  devils;  and  I  would  not  have 
you  engage  in  such  a  service.'  ver.  20, 
21.  1  Thai  the  idol  is  any  thing? 
That  the  block  of  wood  or  stone  is  a 
real  living  object  of  worship,  to  be 
dreaded  or  loved  ?  See  Note,  ch.  viii.  4 
1  Or  that  which  is  offered  in  sacrifice 
to  idols  is  any  thing?  Or  that  the 
meat  which  is  offered  differs  from  that 
which  is  not  offered  ;  that  the  mere  act 
of  offering  it  changes  its  qualities  !  I  do 
not  admit  or  suppose  this. 

20.  But.  The  negative  here  is  omit- 
ted, but  is  understood.  The  ellipsis  of 
a  negative  after  an  interrogative  sen- 
tence is  common  in  the  classical  writers 
as  well  as  in  the  Scriptures.  Bloomfield. 
The  sense  is,  '  No ;  I  do  not  say  this, 
but  I  say  that  there  are  reasons  why 
you  should  not  partake  of  those  sacri- 
fices ;  and  one  of  those  reasons  is,  that 
they  have  been  really  offered  to  devils.' 
K  Tliey  sacrifice  to  devils  (/^//cv/c/c, 
demons}.  The  heathens  used  the  word 
demon  either  in  a  good  or  a  bad  sense. 
They  applied  it  commonly  to  spirits 
that  were  supposed  to  be  inferior  to  the 
supreme  God  ;  genii;  attending  spirits; 
or,  as  they  called  them,  divinities,  or 
gods.  A  part  were  in  their  view  good, 


A.D.  59.] 


CHAPTER  X. 


209 


which  the  Gentiles  sacrifice,  they 
sacrifice  to  devils,  °  and  not  to 
God :  and  I  would  not  that  ye 

a  Lev.17.7.  Deut.32.17.  Ps.106.37. 


and  a  part  evil.  Socrates  supposed  that 
such  a  demon  or  genius  attended  him, 
who  suggested  good  thoughts  to  him, 
and  who  was  his  protector.  As  these 
beings  were  good  and  well  disposed, 
it  was  not  supposed  to  be  necessary  to 
offer  any  sacrifices  in  order  to  appease 
them.  But  a  large  portion  of  those  genii 
were  supposed  to  be  evil  and  wicked, 
and  hence  the  necessity  of  attempting 
to  appease  their  wrath  by  sacrifices  and 
bloody  offerings.  It  was  therefore  true, 
as  the  apostle  says,  that  the  sacrifices 
of  the  heathen  were  made,  usually  at 
least,  to  devils  or  to  evil  spirits.  Many 
of  these  spirits  were  supposed  to  be  the 
souls  of  departed  men,  who  were  entitled 
to  worship  after  death,  having  been 
enrolled  among  the  gods.  The  word 
"  <lemons,"  among  the  Jews,  was  em- 
ployed only  to  designate  evil  beings. 
It  is  not  applied  in  their  writings  to 
good  angels  or  to  blessed  spirits,  but 
to  evil  angels,  to  idols,  to  false  gods. 
Thus  in  the  LXX.  the  word  is  used  to 
translate  o^S»,  Elilim,  idols  (Ps.  xcv. 
5.  Isa.  Ixv.  10)  ;  and  i»,  Shaid,  as  in 
Deut.  xxxii.  17,  in  a  passage  which 
Paul  has  here  almost  literally  used, 
"They  sacrificed  unto  devils,  not  to 
God."  Nowhere  in  the  Septuagint 
is  it  used  in  a  good  sense.  In  the 
New  Testament  the  word  is  uniformly 
used  also  to  denote  evil  spirits,  and 
those  usually  which  had  taken  pos- 
session of  men  in  the  time  of  the 
Saviour.  Matt.  vii.  22 ;  ix.  33,  34 ;  x. 
8  ;  xi.  18.  Mark  i.  34.  39,  et  alii.  See 
also  Campbell  on  the  Gospels,  Pre.  Diss. 
vi.  part  i.  §  14 — 16.  The  precise  force 
of  the  original  is  not,  however,  conveyed 
by  our  translation.  It  is  not  true  that 
the  heathens  sacrificed  to  devils,  in  the 
common  and  popular  sense  of  that 
word,  meaning  thereby  the  apostate 
angel  and  the  spirits  under  his  direc- 
tion ;  for  the  heathens  were  as  ignorant 
of  their  existence  as  they  were  of  the 
18* 


should  have  fellowship  with  <1f 
vils. 

21  Ye  cannot  drink  the  cup 


true  God ;  and  it  is  not  true  that  they 
designed  to  worship  such  beings.  But 
it  is  true,  (1.)  That  they  did  not  wor- 
ship the  supreme  and  the  true  God. 
They  were  not  acquainted  with  his 
existence;  and  they  did  not  profess  to 
adore  him.  (2.)  They  worshipped  de- 
mons ;  beings  that  they  regarded  as 
inferior  to  the  true  God ;  created  spirits, 
or  the  spirits  of  men  that  had  been 
enrolled  among  the  number  of  the  gods. 
(3.)  It  was  true  that  many  of  these 
beings  were  supposed  to  be  malign  and 
evil  in  their  nature,  and  that  their  wor- 
|  ship  was  designed  to  deprecate  their 
|  wrath.  So  that,  although  an  idol  was 
nothing  in  itself,  the  gold  or  wood  of 
which  it  was  made  was  inanimate,  and 
incapable  of  aiding  or  injuring  them ; 
;  and  although  there  were  no  real  beings 
such  as  the  heathens  supposed — no 
|  genii  or  inferior  gods ;  yet  they  de- 
I  signed  to  offer  sacrifice  to  such  beings, 
|  and  to  deprecate  their  wrath.  To  join 
them  in  this,  therefore,  would  be  to 
express  the  belief  that  there  were  such 
beings,  and  that  they  ought  to  be  wor- 
shipped, and  that  their  wrath  should  be 
deprecated.  1  I  would  not  that  ye 
should  have  fellowship  with  devils.  I 
would  not  that  you  should  have  com- 
munion with  demons.  I  would  not 
have  you  express  a  belief  of  their  ex- 
istence ;  or  join  in  worship  to  them ; 
or  partake  of  the  spirit  by  which  they 
are  supposed  to  be  actuated — a  spirit 
that  would  be  promoted  by  attendance 
on  their  worship.  I  would  not  have 
you,  therefore,  join  in  a  mode  of  wor- 
ship where  such  beings  are  acknow- 
ledged. You  are  solemnly  dedicated  to 
Christ;  and  the  homage  due  to  him 
should  not  be  divided  with  homage 
offered  to  devils,  or  to  imaginary 
beings. 

21.  Ye  cannot  drink  the  cup  of  the 
Lord,  &c.  This  does  not  mean  that 
they  had  no  physical  ability  to  do  this, 


210 


I.  CORINTHIANS. 


[A.  D.  59 


of  the  Lord,  and  the  cup  a  of 
devils  :  ye  cannot  be  partakers 
of  the  Lord's  table,  and  of  the 
table  of  devils. 


22  Do  we  b  provoke  the  Lord 
to  jealousy  ?  are  we  stronger 
than  he  ? 


a  Deut.32  38. 
22.14. 


6Deut.32.21.Job9.4  Ezek 


or  that  it  was  a  natural  impossibility ; 
for  they  certainly  had  power  to  do  it. 
But  it  must  mean  that  they  could  not 
consistently  do  it.  It  was  not  fit,  pro- 
per, decent.  They  were  solemnly  bound 
to  serve  and  obey  Christ :  they  had  de- 
voted themselves  to  him :  and  they 
could  not,  consistently  with  these  obli- 
gations, join  in  the  worship  of  demons. 
This  is  a  striking  instance  in  which 
the  word  cannot  is  used  to  denote  not 
natural  but  moral  inability.  «f  And  the 
cup  of  devils.  Demons,  ver  20.  In 
the  feasts  in  honour  of  the  gods,  wine 
was  poured  out  as  a  libation,  or  drank 
by  the  worshippers.  See  Virg.  ^En.  viii. 
273.  The  custom  of  drinking  toasts  at 
feasts  and  celebrations  arose  from  this 
practice  of  pouring  out  wine,  or  drink- 
ing in  honour  of  the  heathen  gods ;  and 
is  a  practice  that  partakes  still  of  the 
nature  of  heathenism.  It  was  one  of 
the  abominations  of  heathenism  to  sup- 
pose that  their  gods  would  be  pleased 
with  the  intoxicating  draught.  Such  a 
pouring  out  of  a  libation  was  usually 
accompanied  with  a  prayer  to  the  idol 
god,  that  he  would  accept  the  offering ; 
that  he  would  be  propitious  ;  and  that 
he  would  grant  the  desire  of  the  wor- 
shipper. From  that  custom  the  habit 
of  expressing  a  sentiment,  or  proposing 
a  toast,  uttered  in  drinking  wine,  has 
been  derived.  The  toast  or  sentiment 
which  now  usually  accompanies  the 
drinking  of  a  glass  in  this  manner,  if  it 
mean  any  thing,  is  now  also  a  prayer  : 
but  to  whom  ?  to  the  god  of  wine  1  to 
a  heathen  deity  1  Can  it  be  supposed 
that  it  is  a  prayer  offered  to  the  true 
God  ;  the  God  of  purity  ?  Has  Jeho- 
vah directed  that  prayer  should  be 
offered  to  him  in  such  a  manner  ]  Can 
it  be  acceptable  to  him  1  Either  the 
sentiment  is  unmeaning,  or  it  is  a 
prayer  offered  to  a  heathen  god,  or  it  is 
mockery  of  JEHOVAH  ;  and  in  either 
case  it  is  improper  and  wicked.  And 


it  may  as  truly  be  said  now  of  Chris- 
tians as  in  the  time  of  Paul,  '  Ye  can- 
not consistently  drink  the  cup  of  the 
Lord  at  the  communion  table,  and  the 
cup  where  a  PRATER  is  offered  to  8 
false  god,  or  to  the  dead,  or  to  the  air; 
or  when,  if  it  means  any  thing,  it  is  a 
mockery  of  JEHOVAH.'  Now  can  a 
Christian  with  any  more  consistency 
or  propriety  join  in  such  celebrations, 
and  in  such  unmeaning  or  profane 
libations,  than  he  could  go  into  the 
temple  of  an  idol,  and  partake  of  the 
idolatrous  celebrations  there  ]  f  And 
of  the  table  of  devils.  Demons.  It  ie 
not  needful  to  the  force  of  this  that  we 
should  suppose  that,  the  word  means 
necessarily  evil  spirits.  They  were  not 
God ;  and  to  worship  them  was  idola- 
try. The  apostle  means  that  Christians 
could  not  consistently  join  in  the  wor- 
ship that  was  offered  to  them,  or  in  the 
feasts  celebrated  in  honour  of  them. 

22.  Do  we  provoke  the  Lord  to 
jealousy  ?  That  is,  shall  we,  by  join- 
ing in  the  worship  of  idols,  provoke  or 
irritate  God,  or  excite  him  to  anger? 
This  is  evidently  the  meaning  of  the 
word  7r*§4£»x</y//ev,  rendered  "provoke 
to  jealousy."  The  word  Kjp,  usually 
rendered  by  this  word  by  the  LXX.,  has 
this  sense  in  Deut.  xxxii.  21.  1  Kings 
xiv.  22.  Ezra  viii.  3.  Ps.  Ixxviii.  58. 
There  is  a  reference  here,  doubtless,  to 
the  truth  recorded  in  Ex.  xx.  5,  that 
God  "  is  a  jealous  God,"  and  that  he 
regards  the  worship  of  idols  as  a  direct 
affront  to  himself.  The  sentiment  of 
Paul  is,  that  to  join  in  the  worship  of 
idols,  or  in  the  observance  of  their  feasts, 
would  be  to  participate  in  that  which 
had  ever  been  regarded  by  God  with 
peculiar  abhorrence,  and  which  more 
than  any  thing  else  tended  to  provoke 
his  wrath.  We  may  observe,  that  any 
course  of  life  that  tends  to  alienate  the 
affections  from  God,  and  to  fix  them  on 
other  beings  o*  objects,  is  a  sin  of  the 


,V.  D.  59.] 


CHAPTER  X. 


211 


23  All  •  things  are  lawful  for 
me,  but  all  things  are  not  expe- 
dient: all  things  are  lawful  for 

a  c.6.12. 


same  kind  as  that  referred  to  here.  Any 
inordinate  love  of  friends,  of  property 
of  honour,  has  substantially  the  same 
idolatrous  nature,  and  will  tend  to  pro- 
voke him  to  anger.  And  it  may  be 
asked  of  Christians  now,  whether  they 
will  by  such  inordinate  attachments 
provoke  the  Lord  to  wrath  1  whether 
they  will  thus  excite  his  displeasure, 
and  expose  themselves  to  his  indigna- 
tion ?  Very  often  Christians  do  thus 
provoke  him.  They  become  unduly 
attached  to  a  friend,  or  to  wealth,  and 
God  in  anger  takes  away  that  friend  by 
death,  or  that  property  by  the  flames  : 
or  they  conform  to  the  world,  and  min 
gle  in  its  scenes  of  fashion  and  gayety, 
and  forget  God ;  and  in  displeasure  he 
visits  them  with  judgments,  humbles 
them,  and  recalls  them  to  himself. 
T  Are  we  stronger  than  he  ?  This  is 
given  as  a  reason  why  we  should  not 
provoke  his  displeasure.  We  cannot 
contend  successfully  with  him ;  and  it 
is  therefore  madness  and  folly  to  con- 
tend with  God,  or  to  expose  ourselves 
to  the  effects  of  his  indignation. 

23.  All  things  are  lawful  for  me. 
See  Note,  ch.  vi.  12.  This  is  a  repeti- 
tion of  what  he  had  said  before  ;  and  it 
is  here  applied  to  the  subject  of  eating 
the  meat  that  had  been  offered  to  idols. 
The  sense  is,  'Though  it  may  be  ad- 
mitted that  it  was  strictly  lawful  to 
partake  of  that  meat,  yet  there  were 
strong  reasons  why  it  was  inexpedient ; 
and  those  reasons  ought  to  have  the 
binding  force  of  law.'  ^  All  things 
edify  not.  All  things  do  not  tend  to 
build  up  the  church,  and  to  advance 
the  interests  of  religion ;  and  when  they 
do  not  have  this  effect,  they  are  not  ex- 
pedient, and  are  improper.  Paul  acted 
lor  the  welfare  of  the  church.  His 
object  was  to  save  souls.  Any  thing 
that  \\»uld  promote  that  object  was 
proper ;  any  thing  which  would  hinder 
it.  though  in  itself  it  might  not  be 


me,  but  all  things  edify  not. 

24  Let6 no  man  seek  his  own, 
but  every  man  another's  wealth 

b  Phil.2.4,21. 


strictly  unlawful,  was  in  his  view  im- 
proper. This  is  a  simple  rule,  and 
might  be  easily  applied  by  all.  If  a 
man  has  his  heart,  on  the  conversion  of 
men  and  the  salvation  of  the  world,  it 
will  go  far  to  regulate  his  eon  duct  in 
reference  to  many  things  concerning 
which  there  may  be  no  exact  and  posi- 
tive law.  It  will  do  much  to  regulate 
his  dress;  his  style  of  living;  his  ex- 
penses; his  entertainments;  his  mode 
of  intercourse  with  the  world.  He 
may  not  be  able  to  fix  his  finger  on 
any  positive  law,  and  to  say  that  this 
or  that  article  of  dress  is  improper; 
that  this  or  that  piece  of  furniture  is 
absolutely  forbidden ;  or  that  this  or 
that  manner  of  life  is  contrary  to  any 
explicit  law  of  JEHOVAH;  but  he  may 
see  that  it  will  interfere  with  his  great 
and  main  purpose,  to  do  good  on  the 
widest  scale  possible  ,•  and  THEREFORE 
to  him  it  will  be  inexpedient  and  im- 
proper. Such  a  grand  leading  pur- 
pose is  a  much  better  guide  to  direct  a 
man's  life  than  would  be  exact  positive 
statutes  to  regulate  every  thing,  even  if 
such  minute  statutes  were  possible. 

24.  Let  no  man  seek  his  own.  This 
should  be  properly  interpreted  of  the 
matter  under  discussion,  though  the 
direction  assumes  the  form  of  a  general 
principle.  Originally  it  meant,  '  Let  no 
man,  in  regard  to  the  question  about 
partaking  of  the  meat  offered  in  sacri- 
ice  to  idols,  consult  his  own  pleasure, 
lappiness,  or  convenience ;  but  let  him, 
as  the  leading  rule  on  the  subject,  ask 
what  will  be  for  the  welfare  of  others. 
Let  him  not  gratify  his  own  taste  and 
nclinations,  regardless  of  their  feelings, 
comfort,  and  salvation ;  but  let  him  in 
hese  things  have  a  primary  reference 
o  their  welfare.'  He  may  dispense 
with  these  things  without  danger  or 
njury ;  he  cannot  indulge  in  them 
without  endangering  the  happiness  or 
purity  of  others.  His  duty  therefore 


212 


I.  CORINTHIANS. 


[A.  D.  59 


25  Whatsoever a  is  sold  in  the 


a  lTim.4.4. 


lequires  him  to  abstain.  The  injunc- 
tion, however,  has  a  general  form,  and 
is  applicable  to  all  Christians,  and  to  all 
cases  of  a  similar  kind.  It  does  not 
mean  that  a  man  is  not  in  any  instance 
to  regard  his  own  welfare,  happiness,  or 
salvation;  it  does  not  mean  that  a  man 
owes  no  duty  to  himself  or  family ;  or 
that  he  should  neglect  all  these  to  ad- 
vance the  welfare  of  others:  but  the 
precept  means,  that  in  cases  like 
that  under  consideration,  when  there 
is  no  positive  law,  and  when  a  man's 
example  would  have  a  great  influence, 
he  should  be  guided  in  his  conduct,  not 
by  a  reference  to  his  own  ease,  comfort, 
or  gratification,  but  by  a  reference  to 
the  purity  and  salvation  of  others.  And 
the  observance  of  this  simple  rule  would 
make  a  prodigious  change  in  the  church 
and  the  world,  f  But  every  man  an- 
other's wealth.  The  word  wealth  is 
not  in  the  Greek.  Literally,  'that 
which  is  of  another ;'  the  word  TO  re- 
referring  to  any  thing  and  every  thing 
that  pertains  to  his  comfort,  usefulness, 
happiness,  or  salvation. — The  sentiment 
of  the  whole  is,  when  a  man  is  bound 
and  directed  by  no  positive  law,  his 
grand  rule  should  be  the  comfort  and 
salvation  of  others.  This  is  a  simple 
rule ;  it  might  be  easily  applied ;  and 
this  would  be  a  sort  of  balance-wheel 
in  the  various  actions  and  plans  of  the 
world.  If  every  man  would  adopt  this 
rule,  he  could  not  be  in  much  danger  of 
going  wrong;  he  would  be  certain  that 
he  would  not  live  in  vain. 

25.  Whatsoever  is  sold  in  the  sham- 
bles. In  the  market.  The  meat  of  ani- 
mals offered  in  sacrifice  would  be  expos- 
ed there  to  sale  as  well  as  other  meat. 
The  apostle  says  that  it  might  be  pur- 
chased, since  the  mere  fact  that  it  had 
been  offered  in  sacrifice  could  not 
change  its  quality,  or  render  it  unfit 
for  use.  They  were  to  abstain  from 
attending  on  the  feasts  of  the  idols  in 
the  temple,  from  partaking  cf  meat  that 
oad  been  offered  them,  and  from  cele- 


shambles,   that   eat,   asking   n 
question  for  conscience'  sake. 


brations  observed  expressly  in  honoo 
of  idols ;  but  lest  they  should  becom* 
too  scrupulous,  the  apostle  tells  then 
that  if  the  meat  was  offered  indiscrimi- 
nately in  the  market  with  other  meat 
they  were  not  to  hesitate  to  purchase  it. 
or  eat  it.     ^  Asking  no  question  for 
conscience'   sake.     Not    hesitating    or 
doubting,  as  if  it  might  possibly  havf 
been   offered  in   sacrifice.     Not   being 
scrupulous,  as  if  it  were  possible  that 
the  conscience  should  be  defiled.    This 
is  a  good  rule  still,  and  may  be  applied 
to  a  great  many  things.    But,  (1.)  Th>t 
which  is  purchased  should  be  in  itself 
lawful  and  right.     It  would  not  be  pro- 
per for  a  man  to  use  ardent  spirits  o? 
any  other  intoxicating  drinks  because 
they  were  offered  for  sale,  any  more 
than  it  would   be   to  commit  suicidt 
because  men  offered  pistols,  and  bowie 
knives,  and  halters  to  sell.     (2.)  Ther< 
are  many  things  now  concerning  whi^1 
similar  questions  may  be  asked ;  as,  e. 
is  it  right  to  use  the  productions  v 
slave-labour,  the  sugar,  cotton,  &c.  tha 
are  the  price  of  blood 1     Is  it  right  tt 
use  that  which  is  known  to  be  made  ot 
the  Sabbath  ;  or  that  which  it  is  knowr 
a  man  has  made  by  a  life  of  dishonest  * 
and  crime  1     The  consciences  of  man  v 
persons  are  tender  on  all  such  questions 
and  the  questions  are  not  of  easy  soh 
tion.     Some  rules  may  perhaps  be  sug 
gested  arising  from  the  case  before  us 
(a)  If  the  article  is  exposed  indiscrimi 
nately  with  others  in  the  market,  if  i 
be  in  itself  lawful,  if  there  is  no  read% 
mark  of  distinction,  then   the  apostl* 
would  direct  us  not  to  hesitate.    (6)  II 
the   use   and   purchase  of  the  articlt 
would   go  directly  and  knowingly  to 
countenance  the  existence  of  slavery, 
to  encourage  a  breach  of  the  Sabbath, 
or  to  the  continuance  of  a  course  of 
dishonest  living,  then  it  would   seem 
equally  clear  that  it  is  not  right  to  pur- 
hase  or  to  use  it.     If  a  man  Abhors 
slavery,  and  Sabbath-breaking,  and  dis- 
honesty, then  how  can  he  knowinglv 


D    59.] 


CHAPTER  X. 


213 


26  For "  the  earth  is  the  Lord's, 
and  the  fulness  thereof. 

27  If  any  of  them  that  believe 
not  bid  you  to  a  feast,  and  ye  be 

a  Deut.10.14.  Ps.24.1;  50.12. 


partake  of  that  which  goes  to  patronise 
and  extend  these  abominations  1  (c)  If 
the  article  is  expressly  pointed  out  to 
him  as  an  article  that  has  been  made  | 
n  this  manner,  and  his  partaking  of  it  | 
will  be  construed  into  a  participation 
ef  the  crime,  then  he  ought  to  abstain. 
See  ver.  28.  No  man  is  at  liberty  to 
patronise  slavery,  Sabbath-breaking,  dis- 
honesty, or  licentiousness  in  any  form. 
Every  man  can  live  without  doing  it ; 
and  where  it  can  be  done  it  should  be 
done.  And  perhaps  there  will  be  no 
other  way  of  breaking  up  many  of  the 
erimes  and  cruelties  of  the  earth  than 
for  good  men  to  act  conscientiously,  and  i 
to  refuse  to  partake  of  the  avails  of  sin, 
and  of  gain  that  results  from  oppression 
and  fraud. 

26.  For   the    earth   is   the   Lord's. 
Phis  is  quoted  from  Ps.  xxiv.  1.     The 
same  sentiment  is  also  found  in  Ps.  1. 
1 1,  and  in  Deut.  x.  14.    It  is  here  urged 
as  a  reason  why  it  is  right  to  partake  j 
of  the  meat  offered  in  market.     It  all 
belongs  to  the  Lord.    It  does  not  really 
belong  to  the  idol,  even  though  it  has 
been  offered  to  it.     It  may,  therefore, 
be  partaken  of  as  his  gift,  and  should 
be  received  with  gratitude.     \  And  the  ! 
fulness  thereof.     All   that   the   earth 
produces  belongs  to  him.    He  causes  it 
to  grow ;  and  he  has   given   it  to  be 
food  for  man  ;  and  though  it  may  have 
been  devoted  to  an  idol,  yet  its  nature 
is  not  changed.     It  is  still  the  gift  of 
God  ;  still  the  production  of  his  hand  ; 
still    the   fruit   of    his   goodness    and 
love. 

27.  If  any  of  them  that  believe  not. 
That  are  not  Christians ;  that  are  still 
heathens.     ^  Bid  you  to  a  feast.    Evi-  j 
dently  not  a  feast  in  the  temple  of  an 
idol,  but  at  his  own  house.     If  he  ask 
you  to  partake  of  his  hospitality,   f  And 
ye  be  disposed  to  go.    Greek, « And  you 
will  to  go.'   It  is  evidently  implied  here 


disposed  to  go;  whatsoever  *  is 
set  before   you,  eat,  asking  no 
question  for  conscience'  sake. 
28  But  if  any  man  say  unto 

b  Luke  10.7. 

that  it  would  be  not  improper  to  go. 
The  Saviour  accepted  such  invitations 
to  dine  with  the  Pharisees  (see  Note, 
Luke  xi.  37)  ;  and  Christianity  is  not 
designed  to  abolish  the  courtesies  of 
social  life ;  or  to  break  the  bonds  of 
intercourse ;  or  to  make  men  misan- 
thropes or  hermits.  It  allows  and  culti- 
vates, under  proper  Christian  restraints, 
the  intercourse  in  society  which  will 
promote  the  comfort  of  men,  and  espe- 
cially that  which  may  extend  the  use- 
fulness of  Christians.  It  does  not  re- 
quire, therefore,  that  we  should  withdraw 
from  social  life,  or  regard  as  improper 
the  courtesies  of  society.  See  Note  on 
ch.  v.  10.  If  Whatever  is  set  before  you, 
&c.  Whether  it  has  been  offered  in 
sacrifice  or  not;  for  so  the  connexion 
requires  us  to  understand  it.  ^  Eat. 
This  should  be  interpreted  strictly. 
The  apostle  says  "eat,"  not  "drink,-" 
and  the  principle  will  not  authorize  us 
to  drink  whatever  is  set  before  us,  ask- 
ing no  questions  for  conscience'  sake; 
for  while  it  was  a  matter  of  indifference 
in  regard  to  eating,  whether  the  meat 
had  been  sacrificed  to  idols  or  not,  it  is 
not  a  matter  of  indifference  whether  a 
man  may  drink  intoxicating  liquor. 
That  is  a  point  on  which  the  conscience 
should  have  much  to  do ;  and  on  which 
its  honest  decisions,  and  the  will  of  the 
Lord,  should  be  fa'thfully  and  honestly 
regarded. 

28.  But  if  any  man.  If  any  fellow 
guest ;  any  scrupulous  fellow  Christian 
who  may  be  present.  That  the  word 
"any"  (T/C)  refers  to  a  fellow  guest 
seems  evident;  for  it  is  not  probable 
that  the  host  would  point  out  any  part 
of  the  food  on  his  own  table,  of  the 
lawfulness  of  eating  which  he  would 
suppose  there  was  any  doult.  Yet 
there  might  be  present  some  scrupulous 
fellow.  Christian  who  would  have  strong 
doubts  of  the  propriety  of  partaking  of 


214 


1.  CORINTHIANS. 


you,  This  is  offered  m  sacrifice 
unto  idols,  eat  not,  a  for  his  sake 
that  showed  it,  and  for  con- 
for  *  the  earth 


science'    sake : 

a  c.8.10.12. 


b  ver.26. 


[A.D.  59. 

is  the   Lord's,   and  the   fulness 
thereof: 

29    Conscience,    I    say,    not 
thine  own,  but  of  the  other  .   for 


that  food,  and  who  would  indicate  it  to 
the  other  guests,  ^  For  his  sake  that 
showed  it.  Do  not  offend  him ;  do  not 
lead  him  into  sin ;  do  not  pain  and 
wound  his  feelings.  ^  And  for  con- 
science' sake.  Eat  not,  out  of  respect 
to  the  conscientious  scruples  of  him 
that  told  thee  that  it  had  been  offered 
to  idols.  The  word  conscience  refers 
to  the  conscience  of  the  informer  (ver. 
29)  ;  still  he  should  make  it  a  matter 
of  conscience  not  to  wound  his  weak 
brethren,  or  lead  them  into  sin.  ^  For 
the  earth  is  the  Lord's,  &c.  See  ver. 
26.  These  words  are  wanting  in  many 
MSS.  (see  Mill's  Gr.  Tes.),  and  in  the 
Vulgate,  Syriac,  Coptic,  and  Arabic 
versions ;  and  are  omitted  by  Griesbach. 
Grotius  says  that  they  should  be  omit- 
ted. There  might  easily  have  been  a 
mistake  in  transcribing  them  from  ver. 
26.  The  authority  of  the  MSS.,  how- 
ever, is  in  favour  of  retaining  them  ; 
and  they  are  quoted  by  the  Greek  fa- 
thers and  commentators.  If  they  are  to 
be  retained,  they  are  to  be  interpreted, 
probably,  in  this  sense  ;  '  There  is  no 
necessity  that  you  should  partake  of 
this  food.  All  things  belong  to  God ; 
and  he  has  made  ample  provision  for 
your  wants  without  subjecting  you  to 
the  necessity  of  eating  this.  Since  this 
is  the  case,  it  is  best  to  regard  the 
scruples  of  those  who  have  doubts  of 
the  propriety  of  eating  this  food,  and  to 
abstain.' 

29.  Conscience,  I  say,  not  thine  own. 
I  know  that  you  may  have  no  scruples 
on  the  subject.  I  do  not  mean  that 
with  you  this  need  be  a  matter  of  con- 
science. I  do  not  put  it  on  that  ground, 
as  if  an  idol  were  any  thing,  or  as  if  it 
were  in  itself  wrong,  or  as  if  the  quality 
of  the  meat  so  offered  had  been  chang- 
ed ;  but  I  put  it  on  the  ground  of  not 
wounding  the  feelings  of  those  who  are 


scrupulous,  or  of  leading  them  into  sin. 
1  For  why  is  my  liberty,  &c.  There 
is  much  difficulty  in  this  clause :  for  as 
it  now  stands,  it  seems  to  be  entirely 
contradictory  to  what  the  apostle  had 
been  saying.  He  had  been  urging 
them  to  have  respect  to  other  men's 
consciences,  and  in  some  sense  to  give 
up  their  liberty  to  their  opinions  and 
feelings.  Macknight  and  some  others 
understand  it  as  an  objection :  *  Per- 
haps you  will  say,  But  why  is  my 
liberty  to  be  ruled  by  another  man's 
conscience]'  Doddridge  supposes  that 
this  and  ver.  30  come  in  as  a  kind  of 
parenthesis,  to  prevent  their  extending 
his  former  caution  beyond  what  he 
designed.  "  I  speak  only  of  acts  obvi- 
ous to  numan  observation ;  for  as  to 
what  immediately  lies  between  God  and 
mjTown  soul,  why  is  my  liberty  to  be 
judged,  arraigned,  condemned  at  the 
bar  of  another  man's  conscience!" 
But  it  is  probable  that  this  is  not  an 
objection.  The  sense  may  be  thus  ex- 
pressed :  '  I  am  free ;  I  have  liberty  to 
partake  of  that  food,  if  I  please ;  there 
is  no  law  against  it,  and  it  is  not 
morally  wrong :  but  if  I  do,  when  it  is 
pointed  out  to  me  as  having  been 
sacrificed  to  idols,  my  liberty — the  right 
which  I  exercise — will  be  misconstrued, 
misjudged,  condemned  (for  so  the  word 
x^ivn-At  seems  to  be  used  here)  by 
otheis.  The  weak  and  scrupulous 
believer  will  censure,  judge,  condemn 
me  as  regardless  of  what  is  proper,  and 
as  disposed  to  fall  in  with  the  customs 
of  idolaters ;  and  will  suppose  that  I 
cannot  have  a  good  conscience.  Under 
these  circumstances,  why  should  I  act 
so  as  to  expose  myself  to  this  censure 
and  condemnation  1  It  is  better  for  me 
to  abstain,  and  not  to  use  this  liberty 
in  the  case,  but  to  deny  myself  for  the 
sake  of  others ' 


A.  D.  59.] 


CHAPTER  X. 


why  is  my  liberty  judged  of  an- 


other man's  conscience  ? 
30  For  if  I  by  1  grace 


be   a 


partaker,  why  am  I  evil  spoken  of 

»  or,  thanksgiving. 


for  that  for  which  I  give  thanks  ?  ° 
31   Whether4  therefore  ye  eat 
or  drink,  or  whatsoever  ye  do, 
do  all  to  the  glory  of  God. 

a  Rt>m. 14.6.        6  Col.3.17.  lPet.4.11. 


30  For  if  I  by  grace  be  a  partaker. 
Or  rather,  'If  I  partake  by  grace;  if 
l.y  the  grace  and  mercy  of  God,  I  have 
a  right  to  partake  of  this ;  yet  why 
should  I  so  conduct  as  to  expose  myself 
to  the  reproaches  and  evil  surmises  of 
others  1  Why  should  I  lay  myself  open 
to  be  blamed  on  the  subject  o.F  eating, 
when  there  are  so  many  bounties  of 
Providence  for  which  I  may  be  thank- 
ful, and  which  I  may  partake  of  without 
doing  injury,  or  exposing  myself  in  any 
manner  to  be  blamed  ?'  *J  Why  am  I 
evil  spoken  of.  Why  should  I  pursue 
such  a  course  as  to  expose  myself  to 
blame  or  censure  1  *|f  For  that  for 
which  I  give  thanks.  For  my  food. 
The  phrase  "  for  which  I  give  thanks" 
seems  to  be  a  periphrasis  for  food,  or 
for  that  of  which  he  partook  to  nourish 
life.  It  is  implied  that  he  always  gave 
thanks  for  his  food ;  and  that  this  was 
with  him  such  a  universal  custom,  that 
the  phrase  "  for  which  I  give  thanks" 
might  be  used  as  convenient  and  appro- 
priate phraseology  to  denote  his  ordi- 
nary food.  The  idea  in  the  verse,  then, 
is  this :  '  By  the  favour  of  God,  I  have 
a  right  to  partake  of  this  food.  But  if 
I  did,  I  should  be  evil  spoken  of,  and 
do  injury.  And  it  is  unnecessary.  God 
has  made  ample  provision  elsewhere 
for  my  support,  for  which  I  may  be 
thankful.  I  will  not  therefore  expose 
myself  to  calumny  and  reproach,  or  be 
the  occasion  of  injury  to  others  by  par- 
taking of  the  food  offered  in  sacrifice  to 
idols.' 

3 1 .  Whether  therefore  ye  eat  or  drink. 
This  direction  should  be  strictly  and 
properly  applied  to  the  case  in  hand ; 
that  is,  to  the  question  about  eating  and 
drinking  the  things  that  had  been  offer- 
ed in  sacrifice  to  idols.  Still,  however, 
it  contains  a  general  direction  that  is 
applicable  to  eating  and  drinking  at  all 
times  •  and  the  phrase  '  whatsoever  ye 


do"  is  evidently  designed  by  the  apostle 
to  make  the  direction  universal.  K  Or 
whatsoever  ye  do.  In  all  the  actions 
and  plans  of  life  ;  whatever  be  your 
schemes,  your  desires,  your  doings,  let 
all  be  done  to  the  glory  of  God.  t  Do 
all  to  the  glory  of  God.  The  phrase 
"  the  glory  of  God"  is  equivalent  to  the 
honour  of  God  ;  and  the  direction  is, 
that  we  should  so  act  in  all  things  as 
to  honour  him  as  our  Lawgiver,  our 
Creator,  our  Redeemer;  and  so  as  to 
lead  others  by  our  example  to  praise 
him  and  to  embrace  his  gospel.  A 
child  acts  so  as  to  honour  a  father 
when  he  always  cherishes  reverentia) 
and  proper  thoughts  of  him ;  when  he 
is  thankful  for  his  favours;  when  he 
keeps  his  laws ;  when  he  endeavours 
to  advance  his  plans  and  his  interests ; 
and  when  he  so  acts  as  to  lead  all  around 
him  to  cherish  elevated  opinions  of  the 
character  of  a  father.  He  dishonours 
him  when  he  has  no  respect  to  his 
authority ;  when  he  breaks  his  laws ; 
when  he  leads  others  to  treat  him  with 
disrespect.  In  like  manner,  we  live  to 
the  glory  of  God  when  we  honour  hint 
in  all  the  relations  which  he  sustains  to 
us ;  when  we  keep  his  laws ;  when  we 
partake  of  his  favours  with  thankful- 
ness, and  with  a  deep  sense  of  our  de- 
pendence; when  we  pray  unto  him; 
and  when  we  so  live  as  to  lead  those 
around  us  to  cherish  elevated  concep- 
tions of  his  goodness,  and  mercy,  and 
holiness.  Whatever  plan  or  purpose 
will  tend  to  advance  his  kingdom,  and 
to  make  him  better  known  and  loved, 
will  be  to  his  glory.  We  may  observe 
in  regard  to  this,  (1.)  That  the  rule  is 
universal.  It  extends  to  every  thing. 
If  in  so  small  matters  as  eating  and 
drinking  we  should  seek  to  honour  God, 
assuredly  we  should  in  all  other  things. 
(2.)  It  is  designed  that  this  should  be 
the  constant  rule  of  conduct,  and  that 


216 


I.  CORINTHIANS. 


[A.D.  59. 


32  Give  °  none  offence,  nei- 
ther  to   the   Jews,    nor   to    the 

Rom.14.13.  2Cor.6.3. 


1  Gentiles,  nor  to  the  church  of 
God: 

»  Greeks. 


we  should  be  often  reminded  of  it.  The 
acts  of  eating  and  drinking  must  be 
performed  often ;  and  the  command  is 
attached  to  that  which  must  often  occur, 
that  we  may  be  often  reminded  of  it, 
and  that  we  may  be  kept  from  forget- 
ting it.  (3.)  It  is  intended  that  we 
should  honour  God  in  our  families  and 
among  our  friends.  We  eat  with  them ; 
we  share  together  the  bounties  of  Provi- 
dence ;  and  God  designs  that  we  should 
honour  him  when  we  partake  of  his 
mercies,  and  that  thus  our  daily  enjoy- 
ments should  be  sanctified  by  a  con- 
stant effort  to  glorify  him.  (4.)  We 
should  devote  the  strength  which  we 
derive  from  the  bounties  of  his  hand  to 
his  honour  and  in  his  service.  He  gives 
us  food ;  he  makes  it  nourishing ;  he 
invigorates  our  frame ;  and  that  strength 
should  not  be  devoted  to  purposes  of 
sin,  and  profligacy,  and  corruption.  It 
is  an  act  of  high  dishonour  to  God,  when 
HE  gives  us  strength,  that  WE  should 
at  once  devote  that  strength  to  pollution 
and  to  sin.  (5.)  This  rule  is  designed 
to  be  one  of  the  chief  directors  of  our 
lives.  It  is  to  guide  all  our  conduct, 
and  to  constitute  a  test  by  which  to  try 
our  actions.  Whatever  can  be  done  to 
advance  the  honour  of  God  is  right; 
whatever  cannot  be  done  with  that  end 
is  wrong.  Whatever  plan  a  man  can 
form  that  will  have  this  end  is  a  good 
plan  ;  whatever  cannot  be  made  to  have 
this  tendency,  and  that  cannot  be  com- 
menced, continued,  and  ended  with  a 
distinct  and  definite  desire  to  promote 
his  honour,  is  wrong,  and  should  be 
forthwith  abandoned.  (6.)  What  a 
change  would  it  make  in  the  world  if 
this  rule  were  everywhere  followed ! 
How  differently  would  even  professing 
Christians  live  !  How  many  of  their 
plans  would  they  be  constrained  at  once 
to  abandon  !  And  what  a  mighty  revo- 
lution would  it  at  once  make  on  earth 
should  all  the  actions  of  men  begin  to 
be  performed  to  promote  the  glory  of 


God !  (7.)  It  may  be  added  that  sen- 
timents like  that  of  the  apostle  were 
found  among  the  Jews,  and  even  among 
heathens.  Thus  Maimonides,  as  cited 
by  Grotius,  says,  "  Let  every  thing  be 
in  the  name  of  Heaven,"  i.  e.  in  the 
name  cf  God.  Capellus  cites  several 
of  the  rabbinical  writers  who  say  that 
all  actions,  even  eating  and  drinking, 
should  be  done  in  the  name  of  God. 
See  the  Critici  Sacri.  Even  the  hea- 
then writers  have  something  that  resem- 
bles this.  .Thus  Arrian  (Ep.  i.  19) 
says,  "  Looking  unto  God  in  all  things 
small  and  great."  Epictetus,  too,  on 
being  asked  how  any  one  may  eat  so 
as  to  please  God,  answered,  "  By  eating 
justly,  temperately,  and  thankfully." 

32.  Give  none  offence.  Be  inof- 
fensive ;  that  is,  do  not  act  so  as  to 
lead  others  into  sin.  See  Note,  Rom. 
xiv.  13.  Tf  Neither  to  the  Jews,.  &c. 
To  no  one,  though  they  are  the  fees  of 
God  or  strangers  to  him.  To  the  Jews 
be  inoffensive,  because  they  think  that 
the  least  approach  to  idol  worship  is  to 
be  abhorred.  Do  not  so  act  as  to  lead 
them  to  think  that  you  connive  at  or 
approve  idol  worship,  and  so  as  to  pre- 
judice them  the  more  against  the  Chris- 
tian religion,  and  lead  them  more  and 
more  to  oppose  it.  In  other  words,  do 
not  attend  the  feasts  in  honour  of  idols. 
t  Nor  to  the  Gentiles.  Gr.  Greeks. 
To  the  pagans  who  are  unconverted. 
They  are  attached  to  idol  worship. 
They  seek  every  way  to  justify  them- 
selves in  it.  Do  not  countenance  them 
in  it,  and  thus  lead  them  into  the  sin 
of  idolatry,  t  Nor  to  the  church  of 
God.  To  Christians.  Many  of  them 
are  weak.  They  may  not  be  as  fully 
instructed  as  you  are.  Your  example 
would  lead  them  into  sin.  Abstain, 
therefore,  from  things  which,  though 
they  are  in  themselves  strictly  lawful, 
may  yet  be  the  occasion  of  leading 
others  into  sin,  and  endangering  their 
salvation. 


A.D.  59.] 


CHAPTER  XL 


217 


33  Even  as  I  please  all  men 
in  all  things,  not  seeking  mine 
own  profit,  but  the  profit  of 
many,  that  they  may  be  saved. 


CHAPTER  XI. 

~OE  ye  followers B  of  me,  even 
•*-*    as  I  also  am  of  Christ. 

a  Eph.5.1.  lThess.1.6. 


33.  Even  as  I,  &c.  Paul  here  pro- 
poses his  own  example  as  their  guide. 
The  example  which  he  refers  to  is  that 
which  he  had  exhibited  as  described  in 
this  and  the  preceding  chapters.  His 
main  object  had  been  to  please  all  men; 
e.  e.  not  to  alarm  their  prejudices,  or 
needlessly  to  excite  their  opposition 
(see  Note  on  ch.  ix.  19—23),  while 
he  made  known  to  them  the  truth,  and 
sought  their  salvation. — It  is  well  when 
a  minister  can  without  ostentation  ap- 
peal to  his  own  example,  and  urge 
others  to  a  life  of  self-denial  and  holi- 
ness, by  his  own  manner  of  living,  and 
by  what  he  is  himself  in  his  daily  walk 
and  conversation. 

CHAPTER  XL 

THE  first  verse  in  this  chapter  pro- 
perly belongs  to  the  preceding,  and  is 
the  conclusion  of  the  discussion  which 
the  apostle  had  been  carrying  on  in  that 
and  the  previous  chapters.  It  has  been 
improperly  separated  from  that  chapter, 
and  in  reading  should  be  read  in  con- 
nexion with  it.  The  remainder  of  the 
chapter  is  properly  divided  into  two 
parts:  I.  A  discussion  respecting  the 
impropriety  of  a  woman's  praying  or 
prophesying  with  her  head  uncovered 
(ver.  2 — 16);  and,  II.  A  reproof  of  their 
irregularities  in  the  observance  of  the 
Lord's  supper,  ver.  17 — 36. 

I.  !•  regard  to  the  first,  it  seems  pro- 
bable that  some  of  the  women  who,  on 
pretence  of  being  inspired,  had  prayed 
or  prophesied  in  the  Corinthian  church, 
had  cast  off  their  veils  after  the  manner 
of  the  heathen  piiestesses.  This  inde- 
cent and  improper  custom  the  apostle 
reproves.  He  observes,  therefore,  that 
the  pre-eminence  belongs  to  man  over 
the  woman,  even  as  pre-eminence  be- 
longed to  Christ  over  the  man ;  that  it 
was  a  dishonour  to  Christ  when  a  man 
prayed  or  prophesied  with  his  head 
covered,  and  in  like  manner  it  was 
regarded  everywhere  as  dishonourable 
19 


and  improper  for  a  woman  to  lay  aside 
the  appropriate  symbol  of  her  sex,  and 
the  emblem  of  subordination,  and  to  be 
uncovered  in  the  presence  of  the  man 
(ver.  3 — 5)  ;  that  if  a  woman  was  not 
veiled,  if  she  laid  aside  the  appropriate 
emblem  of  her  sex  and  of  her  subordi- 
nate condition,  she  might  as  well  part 
with  her  hair,  which  all  knew  would  be 
dishonourable  and  improper  (ver.  6) ; 
that  the  woman  had  been  created  for  a 
subordinate  station,  and  should  observe 
it  (ver.  7 — 9)  ;  that  she  should  have 
power  on  her  head  because  of  the 
angels  (ver.  10)  ;  and  yet,  lest  this 
should  depress  her,  and  seem  to  convey 
the  idea  of  her  utter  inferiority  and  un- 
importance, he  adds,  that  in  the  plan 
of  salvation  they  are  in  many  respects 
on  an  equality  with  the  man,  that  the 
same  plan  was  adapted  to  both,  that 
the  same  blessings  are  appointed  for 
both  sexes,  and  the  same  high  hopes 
are  held  out  to  both  (ver.  11,  12) ;  and 
that  nature  on  this  subject  was  a  good 
instructor,  and  showed  that  it  was  un- 
comely for  a  woman  to  pray  with  her 
head  uncovered,  that  her  hair  had  been 
given  her  for  an  ornament  and  for 
beauty,  and  that,  as  it  would  be  as  im- 
proper for  her  to  remove  her  veil  as  to 
cut  off  her  hair,  nature  itself  required 
that  this  symbol  of  her  subordination 
should  not  be  laid  aside  in  public,  ver. 
13—16. 

II.  Next,  as  to  the  irregularities  in 
the  observance  of  the  Lord's  supper,  the 
apostle  observes  (ver.  17),  that  he  could 
not  commend  them  for  what  he  was 
about  to  say.  There  had  been  and 
there  were  irregularities  among  them, 
which  it  was  his  duty  to  reprove.  In 
ver.  18 — 22,  he  states  what  those  irre- 
gularities were.  He  then  (ver.  23 — 26) 
states  the  true  nature  and  design  of  the 
Lord's  supper,  as  it  was  very  eviden* 
that  they  had  not  understood  it,  bu 
supposed  it  was  a  common  feast-,  sue! 


218 


I.  CORINTHIANS. 


2  Now  I  praise  you,  brethren, 
that a  ye    remember   me    in    al] 
things,  and  keep  6  the  ordinan- 
ce c.4.17.       b  Luke  1.6. 


as  they  had  been  accustomed  to  observe 
in  honour  of  idols.  In  ver.  27 — 29,  he 
states  the  consequences  of  observing 
this  ordinance  in  an  improper  manner, 
and  the  proper  way  of  approaching  it ; 
and  in  ver.  30 — 32,  observes  that  their 
improper  mode  of  observing  it  was 
the  cause  of  the  punishment  which 
many  of  them  had  experienced.  He 
then  concludes  by  directing  them  to 
celebrate  the  Lord's  supper  together 
to  eat  at  home  when  they  were  hungry ; 
and  not  to  abuse  the  Lord's  supper  by 
making  it  an  occasion  of  feasting ;  and 
assures  them  that  the  other  matters  of 
irregularity  he  would  set  in  order  when 
he  should  come  among  them. 

1.  Be  ye  followers  of  me.     Imitate 
my  example  in  the  matter  now  under 
discussion.     As  I  deny  myself;   as   I 
seek  to  give  no  offence  to  any  one ;  as 
I  endeavour  not  to  alarm  the  prejudices 
of  others,  but  in  all  things  to  seek  their 
salvation,  so  do  you.     This  verse  be- 
longs to  the  previous  chapter,  and  should 
not  have  been  separated  from  it.     It  is 
the  close  of  the  discussion  there,  f  Even 
as  I  also  am  of  Christ.    I  make  Christ 
my  example.     He  is  my  model  in  all 
things ;  and  if  you  follow  him,  and  fol- 
low me  as  far  as  /  follow  him,  you  will 
not  err.    This  is  the  only  safe  example  ; 
and  if  we  follow  this,  we  can  never  go 
astray. 

2.  Now  I  praise  you,  brethren.   Paul 
always  chose  to  commend  Christians 
when   it   could   be    done,    and    never 
seemed   to   suppose   that   such   praise 
would  be  injurious  to  them.     Note,  ch. 
i.  4,  5.     On  this  occasion  he  was  the 
more  ready  to  praise  them  as  far  as  it 
could  be  done,  because  there  were  some 
things  in  regard  to  them  in  which  he 
would  have  occasion  to  reprove  them. 
If  That  ye  remember  me  in  all  things. 
That  you   are  disposed  to  regard  my 
authority  and  seek  my  direction  in  all 
matters  oertaining  to  the  good  order  of 


[A.  D.  59. 

ces,1  as  I  delivered  them  to  you. 

3  But  I  would  have  you  know, 

that  the  head  a  of  every  man  is 

» traditions.       a  Eph.5.2.'i. 


the  church.  There  can  be  little  doubt 
that  they  had  consulted  him  in  their 
letter  (ch.  vii.  1)  about  the  proper  man- 
ner in  which  a  woman  ought  to  demeou 
herself  if  she  was  called  upon,  under 
the  influence  of  divine  inspiration,  to 
uttei  any  thing  in  public.  The  ques- 
tion seems  to  have  been,  whether,  since 
she  was  inspired,  it  was  proper  for  her 
to  retain  the  marks  of  her  inferiority  of 
rank,  and  remain  covered ;  or  whether 
the  fact  of  her  inspiration  did  not 
release  her  from  that  obligation,  and 
make  it  proper  that  she  should  lay 
aside  her  veil,  and  appear  as  public 
speakers  did  among  men.  To  this  the 
apostle  refers,  probably,  in  the  phrase 
"  all  things,"  that  even  in  matters  of 
this  kind,  pertaining  to  the  good  order 
of  the  church,  they  were  disposed  to 
regard  his  authority,  f  And  keep  the 
ordinances.  Margin,  Traditions  (T<XC 
Trxgti.3 JiTHc) .  The  word  does  not  refer 
to  any  thing  that  had  been  delivered 
down  from  a  former  generation,  or  from 
former  times,  as  the  word  tradition 
now  usually  signifies;  but  it  means 
that  which  had  been  delivered,  to  them 
(Tfi^SiSteut)  ;  i.  e.  by  the  apostles.  The 
apostles  had  delivered  to  them  certain 
doctrines,  or  rules,  respecting  the  good 
order  and  the  government  of  the 
church ;  and  they  had  in  general 
observed  them,  and  were  disposed  still 
to  do  it.  For  this  disposition  to  regard 
his  authority,  and  to  keep  what  he  bad 
enjoined,  he  commends  them.  He  pro- 
ceeds to  specify  what  would  be  proper 
in  regard  to  the  particular  subject  on 
which  they  had  made  inquiry. 

3.  But  I  would  have  you  know.  '  I 
nvite  your  attention  particularly  to  tht 
following  considerations,  in  order  tt 
brm  a  correct  opinion  on  this  subject.1 
Paul  does  not  at  once  answer  the  in- 
quiry, and  determine  what  ought  to  be 
done ;  but  he  invites  their  attention  to 
a  series  of  remarks  on  the  subject,  which 


A.D. 


CHAPTER  XI. 


219 


Christ ;   a  and   the   head   of  the  j      4  Every  man  praying  or  pro- 
woman   is   the   man  ;  *  and   the 
head  of  Christ  is  God. 

aGen.3.16.  lPet.3.1,r,,6.   6 Jno.  14.28. c.15.27,28. 


phesying,  having  his  head  cover 
ed,  dishonoured  his  head. 


led  them  to  draw  the  conclusion  which 
he  wished  to  establish.  The  phrase 
here  is  designed  to  call  the  attention  to 
the  subject,  like  that  used  so  often  in 
the  New  Testament,  "  he  that  hath  ears 
to  hear,  let  him  hear."  ^  That  (he  head, 
&c.  The  word  head,  in  the  Scriptures, 
is  designed  often  to  denote  master, 
ruler,  chief.  The  word  c'N-i  is  often 
thus  used  in  the  Old  Testament.  See 
Num.  xvii.  3;  xxv.  15.  Deut.  xxviii. 
13.44.  Judg.  x.  18;  xi.8.  11.  1  Sam. 
xv.  17.  2  Sam.  xxii.  44.  In  the  New 
Testament  the  word  is  used  in  the 
sense  of  Loid,  ruler,  chief,  in  Eph.  i. 
22;  iv.  15;  v.  23.  Col.  ii.  10.  Here  it 
means  that  Christ  is  the  ruler,  director, 
or  Lord  of  the  Christian  man.  This 
truth  was  to  be  regarded  in  all  their 
feelings  and  arrangements,  and  was 
never  to  be  forgotten.  Every  Christian 
should  recollect  the  relation  in  which 
he  stands  to  him,  as  one  that  is  fitted  to 
produce  the  strictest  decorum,  and  a 
steady  sense  of  subordination,  t  Of 
every  man.  Every  Christian.  All  ac- 
knowledge Christ  as  their  Ruler  and 
Master.  They  are  subject  to  him  ;  and 
in  all  proper  ways  recc  gnise  their  sub- 
ordination to  him.  t  And  tl> '  head  of 
the  ivoman  is  the  man.  Tr  «nse  is, 
she  is  subordinate  to  him ;  and  in  all 
circumstances — in  her  demeanour,  her 
dress,  her  conversation,  in  public  and 
in  the  family  circle — should  recognise 
her  subordination  to  him.  The  par- 
ticular thing  here  referred  to  is,  that  if 
the  woman  is  inspired,  and  speaks  or 
prays  in  public,  she  should  by  no  means 
lay  aside  the  usual  and  proper  symbols 
of  her  subordination.  The  danger  was, 
that  those  who  were  under  the  influ- 
ence of  inspiration  would  regard  them- 
selves as  freed  from  the  necessity  of 
recognising  that,  and  would  lay  aside 
the  veil,  the  usual  and  appropriate  sym- 
bol of  their  occupying  a  rank  inferior  to 
the  man.  This  was  often  done  in  the 


temples  of  the  heathen  deities  by  the 
priestesses,  and  it  would  appear  also 
that  it  had  been  done  by  Christian 
females  in  the  churches.  ^  And  the 
head  of  Christ,  is  God.  Christ,  as  Me- 
diator, has  consented  to  assume  a  sub- 
ordinate rank;  and  to  recognise  God  the 
Father  as  superior  in  office.  Hence  he 
was  obedient  in  all  things  as  u  Son  ; 
he  submitted  to  the  arrangement  re- 
quired in  redemption;  he  always  recog- 
nised his  subordinate  rank  as  Mediator, 
and  always  regarded  God  as  the  supreme 
Ruler,  even  in  the  matter  of  redemption. 
The  sense  is,  that  Christ,  throughout 
his  entire  work,  regarded  himself  as 
occupying  a  subordinate  station  to  the 
Father;  and  that  it  was  proper  from 
his  example  to  recognise  the  propriety 
of  rank  and  station  everywhere. 

4.  Every  man  praying  or  prophe- 
sying. The  word  prophesying  here 
means,  evidently,  teaching  ,•  or  public- 
ly speaking  to  the  people  on  the  sub- 
ject of  religion.  See  Note  on  Acts  ii. 
17.  See  also  the  subject  considered 
more  at  length  in  the  Notes  on  ch.  xiv. 
Whether  these  persons  who  are  here 
said  to  prophesy  were  all  inspired,  or 
claimed  to  be  inspired,  may  admit  of  a 
question.  The  simple  idea  here  is,  that 
they  spoke  in  the  public  assemblies,  and 
professed  to  be  the  expounders  of  the 
divine  will,  J  Having  his  head  covered. 
With  a  veil,  or  turban,  or  cap,  or  what- 
ever else  is  worn  on  the  head.  To  re- 
move the  hat,  the  turban,  or  the  cover- 
ing of  the  head,  is  a  mark  of  respect  for 
a  superior  when  in  his  presence.  ^  Dis- 
honoureth his  head.  Does  dishonour  to 
Christ  as  his  head  (ver.  2)  ;  that  is,  he 
does  not,  in  his  presence  and  in  his 
service,  observe  the  usual  and  proper 
custom  by  which  a  subordinate  station 
is  recognised,  and  which  indicates  re- 
spect for  a  superior.  In  the  presence 
of  a  prince  or  a  nobleman,  it  would 
be  considered  as  a  mark  of  disrespect 


320 


I.  CORINTHIANS. 


[A.  D.  59. 


5  But    every     woman  a  that 
prayeth  or  prophesieth  with  her 

-j.  Acts  >1.9. 

head    uncovered,     dishonoureth 
her  head  :    for   that  is   even  all 
one  as  if  she  were  shaven. 

should  the  head  be  covered.  So  in  the 
presence  of  Christ,  in  whose  name  he 
ministers,  it  is  a  mark  of  disrespect  if 
the  head  is  covered.  This  illustration 
is  drawn  from  the  customs  of  all  times 
and  countries  by  which  respect  for  a 
superior  is  indicated  by  removing  the 
covering  from  the  head.  This  is  one 
reason  why  a  man  should  not  cover 
his  head  in  public  worship.  Another 
is  given  in  ver.  7.  Other  interpreta- 
tions of  the  passage  may  be  seen  in 
JBloomfield's  Critical  Digest. 

5.  But  every  woman  that  prayeth 
or  prophesielh.  In  the  Old  Testament 
prophetesses  are  not  unfrequently  men- 
tioned. Thus  Miriam  is  mentioned 
(Ex.  xv.  20)  ;  Deborah  (Judg.  iv.  4)  ; 
Huldah  (2  Kings  xxii.  14)  ;  Noadiah 
(Neh.vi.  14).  So  also  in  the  New  Tes- 
tament Anna  is  mentioned  as  a  pro- 
phetess. Luke  ii.  36.  That  there  were 
females  in  the  early  Christian  church 
who  corresponded  to  those  known 
among  the  Jews  in  some  measure  as 
endowed  with,,  the  inspiration  of  the 
Holy  Spirit,  cannot  be  doubted.  What 
was  their  precise  office,  and  what  was 
the  nature  of  the  public  services  in 
which  they  were  engaged,  is  not  how- 
ever known.  That  they  prayed  is  clear ; 
and  that  they  publicly  expounded  the 
will  of  God  is  apparent  also.  See  Note 
on  Acts  ii.  17.  As  the  presumption  is, 
however,  that  they  were  inspired,  their 
example  is  no  warrant  now  for  females 
to  take  part  in  the  public  services  of 
worship,  unless  they  also  give  evidence 
that  they  are  under  the  influence  of 
inspiration,  and  the  more  especially  as 
the  apostle  Paul  has  expressly  forbidden 
their  becoming  public  teachers.  1  Tim. 
ii.  12.  If  it  is  now  plead,  from  this 
example,  that  women  should  speak  and 
pray  in  public,  yet  it  should  be  just  so 
far  only  as  this  example  goes,  and  it 
should  be  only  when  they  have  the  qua- 
lifications that  the  early  prophetesses 
had  in  the  Christian  church.  If  there 


are  any  such;  if  any  are  directly  in- 
spired by  God,  there  then  will  be  an 
evident  propriety  that  they  should  pub- 
licly proclaim  his  will,  and  not  till  then. 
It  may  be  further  observed,  however, 
that  the  fact  that  Paul  here  mentions 
the  custom  of  women  praying  or  speak- 
ing publicly  in  the  church,  does  not 
prove  that  it  was  right  or  proper.  His 
immediate  object  now  was  not  to  con 
sider  whether  the  practice  was  itself 
right,  but  to  condemn  the  manner  of 
its  performance  as  a  violation  of  all  the 
proper  rules  of  modesty  and  of  subordi- 
nation. On  another  occasion,  in  this 
very  epistle,  he  fully  condemns  the 
practice  in  any  form,  and  enjoins  si- 
lence on  the  female  members  of  the 
church  in  public,  ch.  xiv.  34.  J  With 
her  head  uncovered.  That  is,  with  the 
veil  removed  which  she  usually  wore. 
It  would  seem  from  this  that  the  wo- 
men removed  their  veils,  and  wore  theii 
hair  dishevelled,  when  they  pretended 
to  be  under  the  influence  of  divine  in- 
spiration. This  was  the  case  with  the 
heathen  priestesses ;  and  in  so  doing, 
the  Christian  women  imitated  them. 
On  this  account,  if  on  no  other,  Paul 
declares  the  impropriety  of  this  conduct. 
It  was,  besides,  a  custom  among  ancient 
females,  and  one  that  was  strictly  en- 
joined by  the  traditional  laws  of  the 
Jews,  that  a  woman  should  not  appear 
in  public  unless  she  were  veiled.  See 
this  proved  by  Lightfoot  in  loco,  f  Dis- 
honoureth her  head.  Shows  a  want  of 
proper  respect  to  man, — to  her  husband, 
to  her  father,  to  the  sex  in  general. 
The  veil  is  a  token  of  modesty  and  of 
subordination.  It  is  regarded  among 
Jews,  and  everywhere,  as  an  emblem 
of  her  sense  of  inferiority  of  rank  and 
station.  It  is  the  customary  mark  of 
her  sex,  and  that  by  which  she  evinces 
her  modesty  and  sense  of  subordination, 
To  remove  that,  is  to  remove  the  appro- 
priate mark  of  such  subordination,  and 
is  a  public  act  by  which  she  thus  shows 


A.  D.  59.J 


CHAPTER  XI 


6  For  it"  the  woman  be  not 
covered,  let  her  also  be  shorn  : 
but  if  it  be  a  shame  for  a  wo- 
man to  be  shorn  or  shaven, let 
her  be  covered. 

a  Num.5. 18.  Deut.21.12. 


dishonour  to  the  man.  And  as  it  is 
proper  that  the  grades  and  ranks  of  life 
should  be  recognised  in  a  suitable  man- 
ner, so  it  is  improper  that,  even  on  pre- 
tence of  religion,  and  of  being  engaged 
in  the  service  of  God,  these  marks  should 
be  laid  aside,  f  For  that  is  even  all 
one  as  if  she  were  shaven.  As  if  her 
long  hair,  which  nature  teaches  her  she 
should  wear  for  a  veil  (ver.  15,  mar- 
gin}, should  be  cut  oft'.  Long  hair  is, 
by  the  custom  of  the  times,  and  of  nearly 
all  countries,  a  mark  of  the  sex,  an  or- 
nament of  the  female,  and  judged  to  be 
beautiful  and  comely.  To  remove  that 
is  to  appear,  in  this  respect,  like  the 
other  sex,  and  to  lay  aside  the  badge 
of  her  own.  This,  says  Paul,  all  would 
judge  to  be  improper.  You  yourselves 
tfould  not  allow  it.  And  yet  to  lay 
iside  the  veil — the  appropriate  badge 
rf  the  sex,  and  of  her  sense  of  subordi- 
nation— would  be  an  act  of  the  same 
lind.  It  would  indicate  the  same  feei- 
ng, the  same  forgetfulness  of  the  proper 
sense  of  subordination  ;  and  if  that  is 
aid  aside,  ALL  the  usual  indications  of 
-nodesty  and  subordination  might  be 
-emoved  also.  Not  even  under  reli- 
gious pretences,  therefore,  are  the  usual 
marks  of  sex,  and  of  propriety  of  place 
and  rank,  to  be  laid  aside.  Due  respect 
8  to  be  shown,  in  dress,  and  speech, 
and  deportment,  to  those  whom  God  has 
placed  above  us  ;  and  neither  in  lan- 
guage, in  attire,  nor  in  habit  are  we  to 
depart  from  what  all  judge  to  be  proprie- 
ties of  life,  or  from  what  God  has  judged 
and  ordained  to  be  the  proper  indications 
of  the  regular  gradations  in  society. 

6.  For  if  the  woman  be  not  covered. 
If  her  head  be  not  covered  with  a  veil. 
f  Let  her  also  be  shorn.  Let  her  long 
hair  be  cut  off.  Let  her  lay  aside  all 
the  usual  and  proper  indications  of  her 
sex  and  rank  in  life.  If  it  is  done  in 
J9* 


7  For  a  man  inueed  ought  not 
to  cover  his  head,  forasmuch  as 
he  is  the  image  *  and  glory  of 
God :  but  the  woman  is  the 
glory  of  the  man. 

b  Gen.5.1. 


one  respect,  it  may  with  the  same  pro- 
priety be  done  in  all.  See  Note  above. 
^  But  if  it  be  a  shame,  &c.  If  custom, 
nature,  and  habit ;  if  the  common  and 
usual  feelings  and  views  among  men 
would  pronounce  this  to  be  a  shame, 
the  other  would  be  pronounced  to  be  a 
shame  also  by  the  same  custom  and 
common  sense  of  men.  J  Let  her  be 
covered.  With  a  veil.  Let  her  wear 
the  customary  attire  indicative  of  mo- 
desty and  a  sense  of  subordination.  Let 
her  not  lay  this  aside  even  on  any  pre- 
tence of  religion. 

7.  For  a  man  indeed  ought  not  to 
cover  his  head.  That  is,  with  a  veil ;  or 
in  public  worship ;  when  he  approaches 
God,  or  when  in  His  name  he  addresses 
his  fellow  men.  It  is  not  fit  and  propei 
that  he  should  be  covered.  The  reason 
why  it  is  not  proper,  the  apostle  imme- 
diately states.  Tf  Forasmuch  as  he  i& 
the  image  and  glory  of  God.  The 
phrase  "  the  image  of  God"  refers  to  the 
fact  that  man  was  made  in  the  likenesa 
of  his  Maker  (Gen.  i.  27)  ;  and  proves 
that,  though  fallen,  there  is  a  sense  in 
which  he  is  still  the  image  of  God.  It 
is  not  because  man  is  holy  or  pure,  and 
thus  resembles  his  Creator  ;  but  it  evi- 
dently is  because  he  was  invested  by 
his  Maker  with  authority  and  dominion: 
he  was  superior  to  all  other  creatures. 
Gen.  i.  28.  This  is  still  retained  ;  and 
this  the  apostle  evidently  refers  to  in 
the  passage  before  us,  and  this  he  say  a 
should  be  recognised  and  regarded.  If 
he  wore  a  veil  or  turban,  it  would  be  a 
mark  of  servitude  or  inferiority.  It  was 
therefore  improper  that  he  should  ap- 
pear in  this  manner ;  but  he  should  be 
so  chd  as  not  to  obscure  or  hide  the 
gre^t  truth  that  he  was  the  direct  repre- 
sentative of  God  on  the  earth,  and  had  a 
superiority  to  all  other  creatures,  f  And 
glory  of  God.  The  word  glory  in  the 


222 


I.  CORINTHIANS. 


LA.  r>  59 


8  For0  the  man  is  not  of  the  wo- 
man ;  but  the  woman  of  the  man  ; 

9  Neither  was  the  man  cre- 
ated  for   the   woman,    but    the 
woman  for  the  man. 


10  For  this  cause  ought  the 
woman  to  have  power 1  on  her 
head,  because  of  the  angels. 

a  Gen. 2. 18,22,23.  *  i.  e.  a  covering,  in 

sign  that  she  is  under  the  honour  of  her  hus 
bund.  Gen.24.65. 


classic  writers  means,  (1.)  Opinion, 
sentiment,  &c. ;  (2.)  Fame,  reputation. 
Here  it  means,  as  it  often  does,  splen- 
dour, brightness,  or  that  which  stands 
forth  to  represent  God,  or  by  which  the 
glory  of  God  is  known.  Man  was  cre- 
ated first ;  he  had  dominion  given  him  ; 
by  him,  therefore,  the  divine  authority 
and  wisdom  first  shone  forth  ;  and  this 
fact  should  be  recognised  in  the  due 
subordination  of  rank,  and  even  in  the 
apparel  and  attire  which  shall  be  worn. 
The  impression  of  his  rank  and  supe- 
riority should  be  everywhere  retained. 
t  But  the  woman  is  the  glory  of  the 
man.  The  honour,  the  ornament,  &c. 
She  was  made  for  him ;  she  was  made 
after  he  was  ;  she  was  taken  from  him, 
and  was  "  bone  of  his  bone,  and  flesh 
of  his  flesh."  All  her  comeliness,  love- 
liness, and  purity  are  therefore  an  ex- 
pression of  his  honour  and  dignity,  since 
all  that  comeliness  and  loveliness  were 
made  of  him  and  for  him.  This,  there- 
fore, ought  to  be  acknowledged  by  a 
suitable  manner  of  attire  ;  and  in  his 
presence  this  sense  of  her  inferiority  of 
rank  and  subordination  should  be  ac- 
knowledged by  the  customary  use  of 
the  veil.  She  should  appear  with  the 
symbol  of  modesty  and  subjection, 
which  are  implied  by  the  head  being 
covered.  This  sense  is  distinctly  ex- 
pressed in  the  following  verse. 

8.  For  the  man  is  not  of  the  woman. 
The  men  was  not  formed  from  the  wo- 
man.    T  But  the  woman  of  the  man. 
From  his  side.    Gen.  ii.  18.  22,  23. 

9.  Neither  was  the  man  created  for 
the  woman,   &c.      This   is   a  simple 
statement  of  what  is  expressed  in  Ge- 
nesis.    The  woman  was  made  for  the 
comfort  and  happiness  of  the  man.    Not 
to  be  a  slave,  but  a  help-meet ;  not  to 
be  the  minister  of  frs  pleasures,  but  to 
be  his  aid  and  comforter  in  life  ,  not  to 
be  regarded  as  of  inferior  nature  and 


rank,  but  to  be  his  friend,  to  divide  his 
sorrows,  and  to  multiply  and  extend  his 
joys ;  yet  still  to  be  in  a  station  subor- 
dinate to  him.  He  is  to  be  the  head  • 
the  ruler;  the  presider  in  the  family 
circle  ;  and  she  was  created  to  aid  him 
in  his  duties,  to  comfort  him  in  his 
afflictions,  to  partake  with  him  of  his 
pleasures.  Her  rank  is  therefore  ho- 
nourable, though  it  is  subordinate.  It 
is,  in  some  respects,  the  more  honour- 
able because  it  is  subordinate  ;  and  as 
her  happiness  is  dependent  on  him,  she 
has  the  higher  claim  to  his  protection 
and  his  tender  care.  The  whole  of 
Paul's  idea  here  is,  that  her  situation 
and  rank  as  subordinate  should  be  re- 
cognised by  her  at  all  times,  and  that 
in  his  presence  it  was  proper  that  she 
should  wear  the  usual  symbol  of  mo- 
desty and  subordination,  the  veil. 

10.  For  this  cause,  &c.  There  is 
scarcely  any  passage  in  the  Scriptures 
which  has  more  exercised  the  ingenuity 
of  commentators  than  this  verse.  The 
various  attempts  which  have  been  made 
to  explain  it  may  be  seen  in  Pool,  Ro- 
senmiiller,  Bloomfield,  &c.  After  all 
the  explanations  which  have  been  given 
of  it,  I  confess,  I  do  not  understand  it. 
It  is  not  difficult  to  see  what  the  con- 
nexion requires  us  to  suppose  in  the 
explanation.  The  obvious  interpreta- 
tion would  be,  that  a  woman  should 
have  a  veil  on  her  head  because  of  the 
angels  who  were  supposed  to  be  present, 
observing  them  in  their  public  worship ; 
and  it  is  generally  agreed  that  the  word 
power  (eg'Mffi'JLv')  denotes  a  veil,  or  a 
covering  for  the  head.  But  the  word 
power  does  not  occur  in  this  sense  in 
any  classic  writer.  Bretschneider  un- 
derstands it  of  a  veil,  as  being  a  defence 
or  guard  to  the  face,  lest  it  should  be 
seen  by  others.  Some  have  supposed 
that  it  was  the  name  of  a  female  orna- 
ment that  was  worn  on  the  head,  formed 


A.D.  59 


CHAPTER  XL 


223 


of  braids  of  hair  set  with  jewels.  Most 
commentators  agree  that  it  means  a  veil, 
though  some  think  (see  Bloomfield) 
that  it  is  called  power  to  denote  the  veil 
which  was  worn  by  married  women, 
which  indicated  the  superiority  of  the 
married  woman  to  the  maiden.  But  it 
is  sufficient  to  say  in  reply  to  this,  that 
Jho  apostle  is  not  referring  to  married 
women  in  contradistinction  from  those 
who  are  unmarried,  but  is  showing  that 
all  women  who  prophesy  or  pray  in 
public  should  be  veiled.  There  can, 
perhaps,  be  no  doubt  that  the  word 
''  power"  has  reference  to  a  veil,  or  to 
i  covering  for  the  head ;  but  why  it  is 
sailed  power  I  confess  I  do  not  under- 
stand ;  and  most  of  the  comments  on 
the  word  are,  in  my  view,  egregious  tri- 
fling, t  Because  of  'the  angels.  Some 
have  explained  this  of  good  angels  who 
were  supposed  to  be  present  in  their 
assemblies  (see  Doddridge);  others  refer 
it  to  evil  angels  ;  and  others  to  messen- 
gers or  spies  who,  it  has  been  supposed, 
were  present  in  their  public  assemblies, 
and  who  would  report  greatly  to  the 
disadvantage  of  the  Christian  assemblies 
if  the  women  were  seen  to  be  unveiled. 
I  do  not  know  what  it  means ;  and  I 
regard  it  as  one  of  the  very  f$w  passages 
in  the  Bible  whose  meaning  as  yet  is 
wholly  inexplicable.  The  most  natural 
interpretation  seems  to  me  to  be  this : 
'  A  woman  in  the  public  assemblies, 
and  in  speaking  in  the  presence  of  men, 
should  wear  a  veil — the  usual  symbol 
of  modesty  and  subordination — because 
the  angels  of  God  are  witnesses  of  your 
public  worship  (Heb.  i.  13),  and  because 
they  know  and  appreciate  the  propriety 
of  subordination  and  order  in  public  as- 
semblies.' According  to  this,  it  would 
mean  that  the  simple  reason  would  be 
that  the  angels  were  witnesses  of  their 
worship;  and  that  they  were  the  friends 
of  propriety,  due  subordination,  and 
order ;  and  that  they  ought  to  observe 
these  in  all  assemblies  convened  for  the 
worship  of  God.— I  do  not  know  that 
this  sense  has  been  proposed  by  any 
commentator ;  but  it  is  one  which  strikes 
me  as  the  most  obvious  and  natural,  and 
eontistent  with  the  context.  The  fol- 


lowing remarks  respecting  the  ladies 
of  Persia  may  throw  some  light  on 
this  subject : — "  The  headdress  of  the 
women  is  simple:  their  hair  is  drawn 
behind  the  head,  and  divided  into  seve- 
ral tresses :  the  beauty  of  this  headdress 
consists  in  the  thickness  and  length  of 
these  tresses,  which  should  fall  even 
down  to  the  heels,  in  default  of  which, 
they  lengthen  them  with  tresses  of  silk. 
The  ends  of  these  tresses  they  decorate 
with  pearls  and  jewels,  or  ornaments  of 
gold  or  silver.  The  head  is  covered, 
under  the  veil  or  kerchief  (course  chef), 
only  by  the  end  of  a  small  bandeau, 
shaped  into  a  triangle :  this  bandeau, 
which  is  of  various  colours,  is  thin  and 
light.  The  bandalette  is  embroidered 
by  the  needle,  or  covered  with  jewellery, 
according  to  the  quality  of  the  wearer. 
This  is,  in  my  opinion,  the  ancient  tiara, 
or  diadem,  of  the  queens  of  Persia :  only 
married  women  wear  it ;  and  it  is  the 
|  mark  by  which  it  is  known  that  they 
are  under  subjection  (c'est  la  la  marqut 
a  laquelle  on  reconnoit  qu'elles  soni 
sous  PUISSAXCE — power~).  The  girls 
have  little  caps,  instead  of  this  kerchief 
or  tiara ;  they  wear  no  veil  at  home, 
but  let  two  tresses  of  their  hair  fall  un- 
der their  cheeks.  The  caps  of  girls  of 
superior  rank  are  tied  with  a  row  of 
pearls.  Girls  are  not  shut  up  in  Persia 
till  they  attain  the  age  of  six  or  seven 
years ;  before  that  age  they  go  out  of 
the  seraglio,  sometimes  with  their  father, 
so  that  they  may  then  be  seen.  I  have 
seen  some  wonderfully  pretty.  They 
show  the  neck  and  bosom  ;  and  more 
beautiful  cannot  be  seen." — Chardin. 
"  The  wearing  of  a  veil  by  a  married 
woman  was  a  token  of  her  being  under 
power.  The  Hebrew  name  of  the  veil 
signifies  dependence.  Great  importance 
was  attached  to  this  part  of  the  dress  in 
the  East.  All  the  women  of  Persia  are 
pleasantly  apparelled.  When  they  are 
abroad  in  the  streets,  all,  both  rich  and 
poor,  are  covered  with  a  great  veil,  01 
sheet  of  very  fine  white  cloth,  of  which 
one  half,  like  a  forehead  cloth,  comes 
down  to  the  eyes,  and,  going  over  the 
head,  reaches  down  to  the  heels;  and  the 
other  half  muffles  up  the  face  below  the 


I.   CORINTHIANS 


U  Nevertheless,  neither  is 
the  man  without  the  woman, 
neither  the  woman  without  the 
man,  in  the  Lord. 

12  For  as  the  woman  is  of 
the  man,  even  so  is  the  man 


[A.D   59 

also   by   the  woman :    but  all a 
things  of  God. 

13  Judge  in  yourselves:  is  it 
comely  that  a  woman  pray  unto 
God  uncovered  ? 

14  Dofh  not  even  nature  itself 

a  Rom.  11. 36. 


eyes,  and  being  fastened  with  a  pin  to 
the  left  side  of  the  head,  falls  down  to 
their  very  shoes,  even  covering  their 
hands,  with  which  they  hold  that  cloth 
by  the  two  sides,  so  that,  except  the 
eyes,  they  are  covered  all  over  with  it. 
Within  doors  they  have  their  faces  and 
breasts  uncovered;  but  the  Armenian 
women  in  their  houses  have  always  one 
half  of  their  faces  covered  with  a  cloth, 
that  goes  athwart  their  noses,  and  hangs 
over  their  chin  and  breasts,  except  the 
maids  of  that  nation,  who,  within  doors, 
cover  only  the  chin  until  they  are  mar- 
ried."— Th  evenot. 

1 1 .  Nevertheless.  Lest  the  man  should 
assume  to  himself  too  much  superiority, 
and  lest  he  should  regard  the  woman  as 
made  solely  for  his  pleasure,  and  should 
treat  her  as  in  all  respects  inferior,  and 
withhold  the  respect  that  is  due  to  her. 
The  design  of  this  verse  and  the  follow- 
ing is  to  show,  that  the  man  and  the 
woman  are  united  in  most  tender  inte- 
rests ;  that  the  one  cannot  live  comfort- 
ably without  the  other ;  that  one  is  ne- 
cessary to  the  happiness  of  the  other ; 
and  that  though  the  woman  was  formed 
from  the  man,  yet  it  is  also  to  be  remem- 
bered that  the  man  is  descended  from 
the  woman.  She  should  therefore  be 
treated  with  proper  respect,  tenderness, 
and  regard.  Tf  Neither  is  the  man  with- 
out the  woman,  &c.  The  man  and  the 
woman  were  formed  for  union  and  soci- 
ety. They  are  not  in  any  respect  inde- 
pendent of  each  other.  One  is  neces- 
sary to  the  comfort  of  the  other ;  and 
this  fact  should  be  recognised  in  all  their 
intercourse,  f  In  the  Lord.  By  the 
arrangements  or  direction  of  the  Lord. 
It  is  the  appointment  and  command  of 
the  Lord  that  they  should  be  mutual 
helps,  and  should  each  regard  and  pro 
mote  the  welfare  of  the  other. 


12.  As  the  woman  is  of  the  man 
In  the  original  creation,  she  was  form 
ed  from  the  man.     K  So  is  the  man  alx 
by  the  woman.     Is  born  of  the  woman 
or  descended  from  her.     The  sexes  are 
dependent  on  each  other,  and  should 
therefore  cultivate  an  indissoluble  union. 
1  But  all  things  of  God.     All  things 
were  created  and  arranged  by  him.  This 
expression  seems  designed  to  suppress 
any  spirit  of  complaint  or  dissatisfaction 
with  this  arrangement ;    to  make  the 
woman    contented  in  her  subordinate 
station,  and  to  make  the  man  humble 
by  the  consideration  that  it  is  all  owing 
to  the  appointment  of  God.  The  woman 
should  therefore  be  contented,  and  the 
man  should  not  assume  any  improper 
superiority,  since  the  whole  arrangement 
and  appointment  is  of  God. 

13.  Judge  in  yourselves.  Or, '  Judge 
among  yourselves.'     I  appeal  to  you.    I 
appeal  to  your  natural  sense  of  what  is 
proper  and  right.     Paul  had  used  vari- 
ous arguments  to  show  them  the  impro- 
priety of  their  females  speaking  unveiled 
in  public.     He  now  appeals  to  their 
natural  sense  of  what  was  decent  and 
right,  according  to  established  and  ac 
knowledged  customs  and  habits,     ^f  i« 
it  comely,  &c.     Is  it  decent,  or  becom- 
ing 1   The  Grecian  women,  except  their 
priestesses,  were  accustomed  to  appear 
in  public  with  a  veil. — Doddridge.  Paul 
alludes  to  that  established  and  proper 
habit,   and   asks  whether  it  does  not 
accord  with   their  own  views  of  pro- 
priety that  women  in  Christian  assem- 
blies should  also  wear  the  same  symbol 
of  modesty. 

14.  Doth  not   even    nature    itself. 
The  word  nature  (pvW)  denotes  evi- 
dently that  sense  of  propriety  which  all 
men  have,  and  which  is  expressed  in 
aty    prevailing   or   universal    custom. 


A.D.  59. J 


CHAPTER  XI. 


225 


teach  you,  that  if  a  man  have 

ong  hair,  it  is  a  shame  unto  him  ? 

15  But  if  a  woman  have  long 


That  which  is  universal  we  say  is 
according  to  nature.  It  is  such  as  is 
demanded  by  the  natural  sense  of  fit- 
ness among  men.  Thus  we  may  say 
that  nature  demands  that  the  sexes 
should  wear  different  kinds  of  dress; 
that  nature  demands  that  the  female 
should  be  modest  and  retiring;  that 
nature  demands  that  the  toils  of  the 
chase,  of  the  field,  of  war  —  the  duties 
of  office,  of  government,  and  of  profes- 
sional life,  should  be  discharged  by 
men.  Such  are  in  general  the  customs 
the  world  over;  and  if  any  reason  is 
asked  for  numerous  habits  that  exist  in 
society,  no  better  answer  can  be  given 
than  that  nature,  as  arranged  by  God, 
has  demanded  it.  The  word  in  this 
place,  therefore,  does  not  mean  the  con- 
stitution of  the  sexes,  as  Locke,  Whitby, 
and  Pierce  maintain  ;  nor  reason  and 
experience,  as  Macknight  supposes  ; 
nor  simple  use  and  custom,  as  Grotius, 
Rosenmiiller,  and  most  recent  exposi- 
tors suppose  ;  but  it  refers  to  a  deep 
internal  sense  of  what  is  proper  and 
right;  a  sense  which  is  expressed  ex- 
tensively in  all  nations,  showing  what 
that  sense  is.  No  reason  can  be  given, 
in  the  nature  of  things,  why  the  woman 
should  wear  long  hair  and  the  man  not  ; 
but  the  custom  prevails  extensively 
everywhere,  and  nature,  in  all  nations, 
has  prompted  to  the  same  course. 
"  Use  is  second  nature  ;"  but  the  usage 
in  this  case  is  not  arbitrary,  but  is 
founded  in  an  anterior  universal  sense 
of  what  is  proper  and  right.  A  few, 
and  only  a  few,  have  regarded  it  as 
comely  for  a  man  to  wear  his  hair 
long.  Aristotle  tells  us,  indeed  (Rhet. 
i.  —  see  Rosenmiiller),  that  among  the 
Lacedemonians,  freemen  wore  their  hair 
long.  In  the  time  of  Homer,  also,  the 
Greeks  were  railed  by 


A^o/u,  long-haired  Greeks  ;  and  some 
of  the  Asiatic  nations  adopted  the  same 
custom.  But  the  general  habit  among 


hair,  it  is  a  glory  to  her :  for  her 
hair  is  given  her  for  a  '  cover- 


ing. 


i  or,  veil. 


men  has  been  different.  Among  the 
Hebrews,  it  was  regarded  as  disgraceful 
to  a  man  to  wear  his  hair  long,  except 
he  had  a  vow  as  a  Nazarite.  Num.  vi. 
1 — 5.  Judg.  xiii.  5;  xvi.  17.  iSam. 
i.  11.  Occasionally,  for  affectation  01 
singularity,  the  hair  was  suffered  to 
grow,  as  was  the  case  with  Absalom 
(2  Sam.  xiv.  26)  ;  but  the  traditional 
law  of  the  Jews  on  the  subject  was 
strict.  The  same  rule  existed  among 
the  Greeks ;  and  it  was  regarded  as 
disgraceful  to  wear  long  hair  in  the 
time  of  ^Elian.  Hist.  lib.  ix.  c.  14. 
Eustath.  on  Horn.  ii.  v.  |  //  is  a 
shame  unto  him.  It  is  improper  and 
disgraceful.  It  is  doing  that  which 
almost  universal  custom  has  said  appro- 
priately belongs  to  the  female  sex. 

1 5.  It  is  a  glory  unto  her*  It  is  an 
ornament,  and  adorning.  The  same 
instinctive  promptings  of  nature  which 
make  it  proper  for  a  man  to  wear  short 
hair,  make  it  proper  that  the  woman 
should  suffer  hers  to  grow  long,  ^  For 
a  covering.  Marg.  Veil.  It  is  given  to 
her  as  a  sort  of  natural  veil,  and  to 
indicate  the  propriety  of  her  wearing  a 
veil.  It  answered  the  purposes  of  a 
veil  when  it  was  suffered  to  grow  long, 
and  to  spread  over  the  shoulders  and 
over  parts  of  the  face,  before  the  arts  of 
dress  were  invented  or  needed.  There 
may  also  be  an  allusion  here  to  the 
fact  that  the  hair  of  women  naturally 
grows  longer  than  that  of  men.  See 
Rosenmiiller.  The  value  which  east- 
ern females  put  on  their  long  hair  may 
be  learned  from  the  fact  that  when 
Ptolemy  Euergetes,  king  of  Egypt,  was 
about  to  march  against  Seleucus  Calli- 
nicus,  his  queen  Berenice  vowed,  as 
the  most  precious  sacrifice  which  she 
could  make,  to  cut  off  and  consecrate 
her  hair  if  he  returned  in  safety.  "  The 
eastern  ladies,"  says  Harmer,  "  are  re- 
markable for  the  length  and  the  great 
number  >f  the  tresses  of  their  hair 


I.  CORINTHIANS. 


10  But  a  if  any  man  seem  to 
he  contentious,  we  have  no  such 
custom,  neither  the  churches  of 
tfod. 

a  lTim.6.4. 


[A.  D.  59 

17  Now  in  this  that  I  declare 
unto  you  I  praise  you  not,  that 
ye  come  together  not  for  the  bet- 
ter, but  for  the  worse. 


The  men  there,  on  the  contrary,  wear 
fery  little  hair  on  their  heads."  Lady 
M.  W.  Montague  thus  speaks  concern- 
ing the  hair  of  the  women  :  "  Their 
hair  hangs  at  full  length  behind,  divided 
into  tresses,  braided  with  pearl  or  riband, 
which  is  always  in  great  quantity.  I 
never  saw  in  my  life  so  many  fine  heads 
of  hair.  In  one  lady's  I  have  counted 
one  hundred  and  ten  of  these  tresses, 
all  natural ;  but  it  must  be  owned  that 
every  kind  of  beauty  is  more  common 
here  than  with  us."  The  men  there, 
on  the  contrary,  shave  all  the  hair  off 
their  heads,  excepting  one  lock ;  and 
those  that  wear  hair  are  thought  effemi- 
nate. Both  these  particulars  are  men- 
tioned by  Chardin,  who  says  they  are 
agreeable  to  the  custom  of  the  East: 
"  the  men  are  shaved  ;  the  women  nou- 
rish their  hair  with  great  fondness, 
which  they  lengthen,  by  tresses  and 
tufts  of  silk,  down  to  the  heels.  The 
young  men  who  wear  their  hair  in  the 
East  are  looked  upon  as  effeminate  and 
infamous." 

16.  But  if  any  man  stem  to  be  con- 
tentious. The  sense  of  this  passage  is 
probably  this :  '  If  any  man,  any  teacher, 
or  others,  is  disposed  to  be  strenuous 
about  this,  or  to  make  it  a  matter  of 
difficulty  ;  if  he  is  disposed  to  call  in 
question  my  reasoning,  and  to  dispute 
my  premises  and  the  considerations 
which  I  have  advanced,  and  to  main- 
tain still  that  it  is  proper  for  women  to 
appear  unveiled  in  public,  I  would  add 
that  in  Judea  we  have  no  such  custom, 
neither  does  it  prevail  among  any  of 
the  churches.  This,  therefore,  would 
6e  a  sufficient  reason  why  it  should  not 
be  done  in  Corinth,  even  if  the  abstract 
reasoning  should  not  convince  them  of 
the  impropriety.  It  would  be  singular; 
would  be  contrary  to  the  usual  custom ; 
would  offend  the  prejudices  of  many; 
And  should,  therefore,  be  avoided.'  ^  We 


have  no  such  custom.  We  the  apostle* 
in  the  churches  which  we  have  else- 
where founded ;  or  we  have  no  such 
custom  in  Judea.  The  sense  is,  that 
it  is  contrary  to  custom  there  for  women 
to  appear  in  public  unveiled.  This 
custom,  the  apostle  argues,  ought  to  be 
allowed  to  have  some  influence  on  the 
church  of  Corinth,  even  though  they 
should  not  be  convinced  by  his  reason- 
ing. 1  Neither  the  churches  of  God. 
The  churches  elsewhere.  It  is  custom- 
ary there  for  the  woman  to  appear  veiled. 
If  at  Corinth  this  custom  is  not  observed, 
it  will  be  a  departure  from  what  has 
elsewhere  been  regarded  as  proper;  and 
will  offend  these  churches.  Even,  there- 
fore, if  the  reasoning  is  not  sufficient  to 
silence  all  cavils  and  doubts,  yet  the 
propriety  of  uniformity  in  the  habits  of 
the  churches,  the  fear  of  giving  offence 
should  lead  you  to  discountenance  and 
disapprove  the  custom  of  your  females 
appearing  in  public  without  their  veil. 
17.  Now  in  this  that  I  declare.  In 
this  that  I  am  about  to  state  to  you  ;  to 
wit,  your  conduct  in  regard  to  the  Lord's 
supper.  Why  this  subject  is  introduced 
here  is  not  very  apparent.  The  connex- 
ion may  be  this.  In  the  subjects  imme- 
diately preceding  he  had  seen  much  to 
commend,  and  he  was  desirous  of  com- 
mending them  as  far  as  it  could  be  done. 
In  ver.  2  of  this  chapter  he  commends 
them  in  general  for  their  regard  to  the 
ordinances  which  he  had  appointed 
when  he  was  with  them.  But  while 
he  thus  commended  them,  he  takes 
occasion  to  observe  that  there  was  one 
subject  on  which  he  could  not  employ 
the  language  of  approval  or  praise.  Of 
their  irregularities  in  regard  to  the 
Lord's  supper  he  had  probably  heard 
by  rumour,  and  as  the  subject  was  of 
great  importance,  and  their  irregularities 
gross  and  deplorable,  he  takes  occasion 
to  state  to  them  again  more  fully  the 


.  D.  59.] 


CHAPTER  XI. 


221 


18  For  first  of  all,  when  ye 
come  together  in  the  church,  I 
near  a  that  there  be  divisions  a 

a  c.l.  11,  12.          >  or,  schisms. 


nature  of  that  ordinance,  and  to  reprove 
them  for  the  manner  in  which  they 
had  celebrated  it.  1  That  ye  come 
togettier.  You  assemble  for  public 
worship,  f  Not  for  the  better,  but  for 
'he  worse.  Your  meetings,  and  your 
observance  of  the  ordinances  of  the 
gospel,  do  not  promote  your  edification, 
your  piety,  spirituality,  and  harmony  ; 
but  tend  to  division,  alienation,  and 
disorder.  You  should  assemble  to  wor- 
ship God,  and  promote  harmony,  love, 
and  piety  ;  the  actual  effect  of  your  as- 
sembling is  just  the  reverse.  In  what 
way  this  was  done  he  states  in  the  fol- 
lowing verses.  These  evil  consequences 
were  chiefly  two,  —  first,  divisions  and 
contentions  ;  and,  secondly,  the  abuse 
and  profanation  of  the  Lord's  supper. 

1  8.  For  first  of  all.  That  is,  I  men- 
tion as  the  first  thing  to  be  reproved. 
f  Wfien  ye  come  together  in  the  chwch. 
When  you  come  together  in  a  religious 
assembly  ;  when  you  convene  for  pub- 
lic worship.  The  word  church  here 
does  not  mean,  as  it  frequently  does 
with  us,  a  building.  No  instance  of 
such  a  use  of  the  word  occurs  in  the 
New  Testament;  but  it  means  when 
they  came  together  as  a  Christian  as- 
sembly; when  they  convened  for  the 
worship  of  God.  These  divisions  took 
place  then  ,-  and  from  some  cause  which 
it  seems  then  operated  to  produce  alien- 
ations and  strifes,  f  I  hear.  I  have 
learned  through  some  members  of  the 
family  of  Chloe.  ch.  i.  11.  f  That 
there  be  divisions  among  you.  Greek, 
as  in  the  margin,  Schisms.  The  word 
properly  means  a  rent,  such  as  is  made 
in  cloth  (Matt.  ix.  16.  Mark  ii.  21),  and 
then  a  division,  a  split,  a  faction  among 
men.  John  vii.  43;  ix.  16;  x.  19.  It  does 
not  mean  here  that  they  had  proceeded 
»o  far  as  to  form  separate  churches,  but 
that  there  was  discord  and  division  in 
the  church  itself.  See  Notes  on  ch.  i, 


among  you ;    and   I   partly  be- 
lieve it. 

19  For  there   must b  be  alsc 

6  Matt.  18.7.  2Pet.2.!,2. 


10,  11.  1  And  I  partly  believe  it.  I 
credit  a  part  of  the  reports ;  I  have  rea- 
son to  think,  that,  though  the  evil  may 
have  been  exaggerated,  yet  that  it  is 
true  at  least  in  part.  I  believe  that 
there  are  dissensions  in  the  church  that 
should  be  reproved. 

19.  For  there  must  be.  It  is  neces- 
sary (Sn)  ;  it  is  to  be  expected ;  there 
,  are  reasons  why  there  should  be.  What 
|  these  reasons  are  he  states  in  the  close 
i  of  the  verse.  Comp.  Matt,  xviii.  7. 
2  Pet.  ii.  1 , 2.  The  meaning  is,  not  that 
divisions  are  inseparable  from  the  nature 
of  the  Christian  religion,  not  that  it  is 
the  design  and  wish  of  the  Author  of 
Christianity  that  they  should  exist,  and 
not  that  they  are  physically  impossible, 
for  then  they  could  not  be  the  subject 
of  blame;  but  that  such  is  human  nature, 
such  are  the  corrupt  passions  of  men, 
the  propensity  to  ambition  and  strifes, 
that  they  are  to  be  expected,  and  they 
serve  the  purpose  of  showing  who  are, 
and  who  are  not,  the  true  friends  of 
God.  t  Heresies.  Margin,  Sects.  Gr. 
Al^a-uc.  See  Note,  Acts  xxiv.  14. 
The  words  heresy  and  heresies  occur 
only  in  these  places,  and  in  Gal.  v.  20. 
2  Pet.  ii.  1.  The  Greek  word  occurs 
also  in  Acts  v.  17  (translated  sect)  ; 
xv.  5 ;  xxiv.  5 ;  xxvi.  5 ;  xxviii.  22,  in 
all  which  places  it  denotes,  and  is  trans- 
lated, sect.  We  now  attach  to  the  word 
usually  the  idea  of  a  fundamental  error 
in  religion,  or  some  doctrine  the  hold- 
ing of  which  will  exclude  from  salva- 
tion. But  there  is  no  evidence  that 
the  word  is  used  in  this  signification  in 
the  New  Testament.  The  only  place 
where  it  can  be  supposed  to  be  SQ  used, 
unless  this  is  one,  is  in  Gal.  v.  20, 
where,  however,  the  word  contentions 
or  divisions  would  be  quite  as  much  in 
accordance  with  the  connexion.  Thaf 
the  word  here  does  nat  denote  error  ii» 
doctrine,  but  schism,  division^  or  sects 


I.  CORINTHIANS. 


[A.  D.  59 


heresies  among  you,  that  •  they 


or,  sects. 


a  Luke  2.35. 


as  it  is  translated  in  the  margin,  is  evi- 
dent from  two  considerations.  (1.)  It 
is  the  proper  philological  meaning  of 
the  word,  and  its  established  and  com- 
mon signification  in  the  Bible.  (2.)  It 
is  the  sense  which  the  connexion  here 
demands.  The  apostle  had  made  no 
reference  to  error  of  doctrine,  but  is  dis- 
coursing solely  of  irregularity  in  con- 
duct;  and  the  first  thing  which  he 
mentions,  is,  that  there  were  schisms, 
divisions,  strifes.  The  idea  that  the 
word  here  refers  to  doctrines  would  by 
no  means  suit  the  connexion,  and 
would  indeed  make  nonsense.  It  would 
then  read,  '  I  hear  that  there  are  divi- 
sions or  parties  among  you,  and  this  I 
cannot  commend  you  for.  For  it  must 
be  expected  that  there  would  be  fun- 
damental errors  of  doctrine  in  the 
church.'  But  Paul  did  not  reason  in 
this  manner.  The  sense  is,  '  There 
are  divisions  among  you.  It  is  to  be 
expected ;  there  are  causes  for  it ;  and 
it  cannot  be  avoided  that  there  should 
be,  in  the  present  state  of  human  nature, 
divisions  and  sects  formed  in  the 
church  ;  and  this  is  to  be  expected  in 
order  that  those  who  are  true  Christians 
should  be  separated  from  those  who 
are  not/  The  foundation  of  this  ne- 
cessity is  not  in  the  Christian  religion 
itself,  for  that  is  pure,  and  contemplates 
and  requires  union ;  but  the  existence 
of  sects,  and  denominations,  and  con- 
tentions may  be  traced  to  the  following 
causes.  (1.)  The  love  of  power  and 
popularity.  Religion  may  be  made 
the  means  of  power;  and  they  who 
have  the  control  of  the  consciences  of 
men,  and  of  their  religious  feelings  and 
opinions,  can  control  them  altogether. 
(2.)  Showing  more  respect  to  a  reli- 
gious teacher  than  to  Christ.  See  Notes 
on  ch.  i.  12.  (3.)  The  multiplication 
of  tests,  and  the  enlargement  of  creeds 
and  confessions  of  faith.  The  conse- 
quence is,  that  every  new  doctrine  that 
is  incorporated  into  a  creed  gives  occa- 
sion for  those  to  separate  who  cannot 


which  are  approved  n,ay  be  made 
manifest  among  you. 


accord  with  it.  (4.)  The  passions  of 
men — their  pride,  and  ambition,  and 
bigotry,  and  unenlightened  zeal.  Christ 
evidently  meant  that  his  church  should 
be  one ;  and  that  all  who  were  his  true 
followers  should  be  admitted  to  her 
communion,  and  acknowledged  every- 
where as  his  own  friends.  And  the 
time  may  yet  come  when  this  union 
shall  be  restored  to  his  long  distracted 
church,  and  that  while  there  may  be 
an  honest  difference  of  opinion  main- 
tained and  allowed,  still  the  bonds  of 
Christian  love  shall  secure  union  of 
heart  in  all  who  love  the  Lord  Jesus, 
and  union  of  effort  in  the  grand  enter- 
prise in  which  ALL  can  unite — that  of 
making  war  upon  sin,  and  securing 
the  conversion  of  the  whole  world  to 
God.  ^f  That  they  which  are  approved. 
That  they  who  are  approved  of  God, 
or  who  are  his  true  friends,  and  who 
are  disposed  to  abide  by  his  laws. 
f  May  be  made  manifest.  May  be 
known  ;  recognised  ;  seen.  The  effect 
of  divisions  and  separations  would  be 
to  show  who  were  the  friends  of  order, 
and  peace,  and  truth.  It  seems  to  have 
been  assumed  by  Paul,  that  they  who 
made  divisions  could  not  be  regarded 
as  the  friends  of  order  and  truth ;  or 
that  their  course  could  not  be  approved 
by  God.  The  effect  of  these  divisions 
would  be  to  show  who  they  were.  So 
in  all  dii  isions,  and  all  splitting  into 
factions,  where  the  great  truths  of 
Christianity  are  held,  and  where  the 
corruption  of  the  mass  does  not  require 
separation,  such  divisions  show  who 
are  the  restless,  ambitious,  and  dissatis- 
fied spirits;  who  they  are  that  are 
indisposed  to  follow  the  things  that 
make  for  peace,  and  the  laws  of  Christ 
enjoining  union ;  and  who  they  are 
who  are  gentle  and  peaceful,  and  dis- 
posed to  pursue  the  way  of  truth,  and 
love,  and  order,  without  contentions 
and  strifes.  This  is  the  effect  of  schisms 
in  the  church ;  and  the  whole  strain 
of  the  argument  of  Paul  is  tc  reprove 


A.D.  59.J 


CHAPTER  XL 


229 


20  When   ye   come   together  is  not  to  eat  the  Lord's  supper. 
o^oToro    \ntr\    rmA    nln^p.    l  this         21    Pnr   in   eai.infr.   everv   one 


therefore  into   one  place,  l  this 


or,  ye  cannot  eat. 


and  condemn  such  schisms,  and  to  hold 
up  the  authors  of  them  to  reproof  and 
condemnation.  See  Rom.  xvi.  17, 
"  Mark  them  which  cause  divisions, 
and  AVOID  THEM." 

20.  When  ye  come  together  there- 
fore, «fcc.  When  you  are  assembled 
as  a  church.  Comp.  Heb.  x.  25,  and 
Note  on  Acts  ii.  1.  Christians  were 
constantly  in  the  habit  of  assembling 
for  public  worship.  It  is  probable  that 
at  this  early  period  all  the  Christians 
in  Corinth  were  accustomed  to  meet  in 
the  same  place.  The  apostle  here  par- 
ticularly refers  to  their  assembling  to 
observe  the  ordinance  of  the  Lord's 
supper.  At  that  early  period  it  is  pro- 
bable that  this  was  done  on  every  Lord's 
day.  t  This  is  not,  &c.  Margin,  "  Ye 
cannot  eat."  The  meaning  of  this  ex- 
pression seems  to  be  this.  '  Though 
you  come  together  professedly  to  wor- 
ship God,  and  to  partake  of  the  Lord's 
supper,  yet  this  cannot  be  the  real  de- 
•iign  which  you  have  in  view.  It  can- 
;\ot  be  that  such  practices  as  are  allowed 
»mong  you  can  be  a  part  of  the  cele- 
bration of  that  supper,  or  consistent 
with  it.  Your  greediness  (ver.  21)  ; 
your  intemperance  (ver.  21) ;  your 
partaking  of  the  food  separately  and 
>.ot  in  common  cannot  be  a  celebration 
if  the  Lord's  supper.  Whatever,  there- 
fore, you  may  profess  to  be  engaged  in, 
fet  really  and  truly  you  are  not  cele- 
Drating  the  Lord's  supper.'  f  The 
Lord's  supper.  That  which  the  Lord 
Jesus  instituted  to  commemorate  his 
death.  It  is  called  "  the  Lord's,"  be- 
cause it  is  his  appointment,  and  is  in 
honour  of  him ;  it  is  called  "  supper" 
(/smor),  because  the  word  denotes  the 
evening  repast ;  it  was  instituted  in  the 
evening ;  and  it  is  evidently  most  pro- 
per that  it  should  be  observed  in  the 
after  part  of  the  day.  With  most 
churches  the  time  is  improperly  changed 
to  the  morning — a  custom  which  has 
no  sanction  in  the  New  Testament; 
20 


21  For  in  eating,  every  one 


and  which  is  a  departure  from  the  very 
idea  of  a  supper. 

21.  For  in  eating.  When  you  eat, 
having  professedly  come  together  to 
observe  this  ordinance.  In  order  to 
understand  this,  it  seems  necessary  to 
suppose  that  they  had  in  some  way 
made  the  Lord's  supper  either  connected 
with  a  common  feast,  or  that  they  re- 
.  garded  it  as  a  mere  common  festival  to 
be  observed  in  a  way  similar  to  the  fes- 
tivals among  the  Greeks.  Many  have 
supposed  that  this  was  done  by  making 
the  observance  of  the  supper  follow  a 
festival,  or  what  were  afterwards  called 
love  feasts  (Ayj.7r*t — Agapae).  Many 
have  supposed  that  that  custom  was 
derived  from  the  fact  that  the  Savioui 
instituted  the  supper  after  a  festival,  a 
feast  in  which  he  had  been  engaged 
with  his  disciples,  and  that  thence  the 
early  Christians  derived  the  custom  of 
observing  such  a  festival,  or  common 
meal,  before  they  celebrated  the  Lord's 
supper.  But  it  may  be  observed,  that 
the  passover  was  not  a  mere  prelimi- 
nary festival,  or  feast.  It  had  no  re- 
semblance to  the  so  called  love  feasts. 
It  was  itself  a  religious  ordinance ;  a 
direct  appointment  of  God ;  and  was 
never  regarded  as  designed  to  be  pre- 
liminary to  the  observance  of  the  Lard's 
supper,  but  was  always  understood  as 
designed  to  be  superseded  by  that. 
Besides,  I  know  not  that  there  is  the 
slightest  evidence,  as  has  been  often 
supposed,  that  the  observance  of  the 
Lord's  supper  was  preceded,  in  the 
times  of  the  apostles,  by  such  a  festival 
as  a  love  feast.  There  is  no  evidence 
in  the  passage  before  us;  nor  is  any 
adduced  from  any  other  part  of  the  New 
Testament.  To  my  mind  it  seem? 
altogether  improbable  that  the  disorders 
in  Corinth  would  assume  this  form — 
that  they  would  first  observe  a  common 
feast,  and  then  the  Lord's  supper  in 
the  regular  manner.  The  statement 
before  us  leads  to  the  belief  that  all  was 


230 


I.  CORINTHIANS. 


59 


taketh  before  other  his  own  sup- 


a  2Pet.2.13.  Jude  12. 


per:    and   one    is   hungry,    and 
tf  another  is  drunken. 


irregular  and  improper ;  that  they  had 
entirely  mistaken  the  nature  of  the  ordi- 
nance, and  had  converted  it  into  an 
occasion  of  ordinary  festivity,  and  even 
intemperance;  that  they  had  come  to 
regard  it  as  a  feast  in  honour  of  the 
Saviour  on  some  such  principles  as  they 
observed  feasts  in  honour  of  idols,  and 
that  they  observed  it  in  some  such 
manner;  and  that  all  that  was  sup- 
posed to  make  it  unlike  those  festivals 
was,  that  it  was  in  honour  of  Jesus 
rather  than  an  idol,  and  w.as  to  be 
observed  with  some  reference  to  his 
authority  and  name.  ^  Every  one 
taketh  before  other  his  own  supper. 
That  is,  each  one  is  regardless  of  the 
wants  of  the  others  ;  instead  of  making 
even  a  meal  in  common,  and  when  all 
could  partake  together,  each  one  ate  by 
himself,  and  ate  that  which  he  had 
himself  brought.  They  had  not  only 
erred,  therefore,  by  misunderstanding 
altogether  the  nature  of  the  Lord's 
supper,  and  by  supposing  that  it  was  a 
common  festival  like  those  which  they 
had  been  accustomed  to  celebrate ;  but 
they  had  also  entirely  departed  from  the 
idea  that  it  was  a  festival  to  be  partaken 
of  in  common,  and  at  a  common  table. 
It  had  become  a  scene  where  every 
man  ate  by  himself;  and  where  the 
very  idea  that  there  was  any  thing  like 
a  common  celebration,  or  a  celebration 
together,  was  abandoned.  There  is 
allusion  here,  doubtless,  to  what  was  a 
custom  among  the  Greeks,  that  when 
a  festival  was  celebrated,  or  a  feast 
made,  it  was  common  for  each  person 
to  provide,  and  carry  a  part  of  the 
things  necessary  for  the  entertainment. 
These  were  usually  placed  in  common, 
and  were  partaken  of  alike  by  all  the 
company.  Thus  Xenophon  (Mem.  lib. 
iii.  cap.  xiv.)  says  of  Socrates,  that  he 
was  much  offended  with  the  Athenians 
for  their  conduct  at  their  common  sup- 
pers, where  some  prepared  for  them- 
selves in  a  delicate  and  sumptuous  man- 
ner, while  others  were  poorly  provided 


for.  Socrates  endeavoured,  he  adds,  to 
shame  them  out  of  this  indecent  custom 
by  offering  his  provisions  to  all  the 
company  ^  And  one  is  hungry.  Is 
deprived  of  food.  It  is  all  monopolized 
by  others.  If  And  another  is  drunken. 
The  word  here  used  (^t«3-Ja)  means 
properly  to  become  inebriated,  or  in- 
toxicated ;  and  there  is  no  reason  for 
understanding  it  here  in  any  other 
sense.  There  can  be  no  doubt  that 
the  apostle  meant  to  say,  that  they  ate 
and  drank  to  excess ;  and  that  their 
professed  celebration  of  the  Lord's  sup- 
per became  a  mere  revel.  It  may  seem 
remarkable  that  such  scenes  should 
ever  have  occurred  in  a  Christian 
church,  or  that  there  could  have  been 
such  an  entire  perversion  of  the  nature 
and  design  of  the  Lord's  supper.  But 
we  are  to  remember  the  following  things : 
(1.)  These  persons  had  recently  been 
heathens,  and  were  grossly  ignorant 
of  the  nature  of  true  religion  when  the 
gospel  was  first  preached  among  them. 
(2.)  They  had  been  accustomed  to 
such  revels  in  honour  of  idols  under 
their  former  modes  of  worship,  and  it 
is  the  less  surprising  that  they  trans- 
ferred their  views  to  Christianity. 
(3.)  When  they  had  once  so  far  mis- 
understood the  nature  of  Christianity 
as  to  suppose  the  Lord's  supper  to  b«. 
like  the  feasts  which  they  had  formerly 
celebrated,  all  the  rest  followed  as  a 
matter  of  course.  The  festival  would 
be  observed  in  the  same  manner  as  the 
festivals  in  honour  of  idolaters ;  and 
similar  scenes  of  gluttony  and  intem- 
perance would  naturally  follow.  (4.)  We 
are  to  bear  in  mind,  also,  that  they  do 
not  seem  to  have  been  favoured  with 
pious,  wise,  and  prudent  teachers. 
There  were  false  teachers;  and  there 
were  those  who  prided  themselves  on 
their  wisdom,  and  who  were  self-confi- 
dent, and  who  doubtless  endeavoured 
to  model  the  Christian  institutions  ac- 
cording to  their  own  views ;  and  they 
thus  brought  them,  as  far  as  they  could 


A   D.  59.  J 


CHAPTER  XI 


23. 


22  What!  have  ye  not  houses  !  What  shall  I  say  to  you?  shali 
to  eat  and  to  drink  in  ?  or  de-  j  I  praise  you  in  this  ?    I  praise 
spise  ye  the  church  of  God,  and  j  you  not. 
shame    them   that    1  have    not  ?  I      23  For  a  I   have   received  of 


»  are  poor 


a  c.15.3. 


to    a  conformity  with  pagan  customs 
and  idolatrous  rites.     We  may  remark 
here,  (1.)  We  are  not  to  expect  per- 
fection at  once  among  a  people  recently 
converted    from  paganism.      (2.)   We 
<:ee  how  prone  men  are  to  abuse  even 
the    most   holy   rites   of  religion,  and 
hence  how  corrupt   is  human  nature. 
(3.)  We  see  that  even  Christians,  re- 
cently converted,  need  constant  guid- 
ance and  superintendence ;  and  that  if 
left  to  themselves  they  soon,  like  others, 
fall  into  gross  and  scandalous  offences. 
22.   What !     This    whole    verse    is 
designed    to   convey  the    language  of 
severe  rebuke  for  their  having  so  grossly 
perverted  the  design  of  the  Lord's  sup- 
per.    1  Have.  ye.  not  houses,  &c.     Do 
you  not  know  that  the  church  of  God 
is  not  designed  to  be  a  place  of  feast- 
ing  and   revelry ;    nor   even    a   place 
where    to    partake    of    your   ordinary 
meals  ]     Can  it  be,  that  you  will  come 
to  the  places   of  public  worship,   and 
make  them  the  scenes  of  feasting  and 
riot]     Even  on  the   supposition  that 
there  had  been  no  disorder ;  no  revelry ; 
no  intemperance ;  yet  on  every  account  j 
it  was  grossly  irregular  and  disorderly  j 
to  make  the  place  of  public  worship  a 
place  for  a  festival  entertainment,    f  Or 
despise  ye  the  church  of  God.     The 
phrase  "  church  of  God"  Grotius  under-  i 
stands   of  the   place.     But   the    word 
church  (sjuu»<r/st)  is  believed  not  to  be  | 
used  in  that  sense  in  the  New  Testa-  j 
ment ;  and  it  is  not  necessary  to  sup- 
pose it  here.     The  sense  is,  that  their 
conduct  was  such  as  if  they  had  held 
in  contempt  the  whole  church  of  God, 
in  all  places,  with  all  their  views  of  the 
Sfacredness  and  purity  of  the  Lord's  sup- 
per.    ^  And  shame  them   that  have  j 
not.      Margin,  Are  poor.     Something  j 
must   here  be  understood  in  order  to 
make  out  the  sense.    Probably  it  meant 
something  like  possessions,  property, 


j  conveniences,   accommodations.      The 
connexion  would  make  it  most  natural 
to  understand  "  houses  to  eat  and  drink 
in ;"  and  the  sense  then  would  be,  '  Do 
|  you  thus  expose  to  public  shame  those 
I  who  have  no  accommodations  at  home ; 
i  who   are   destitute   and   poor  ]      You 
thus  reflect  publicly  upon  their  poverty 
and  want,  while  you  bring  your  own 
1  provisions,  and  fare  sumptuously,  and 
while  those  who    are   thus    unable  to 
provide  for  themselves  are  thus  seen  to 
be  poor  and  needy.'     It  is  hard  enough, 
the  idea  is,  to  be  poor,  and  to  be  desti- 
tute of  a  home.     But  it  greatly  aggra- 
vates the  matter  to  be  publicly  treated 
in  that  manner ;  to  be  exposed  publicly 
to  the  contempt  which  such  a  situation 
implies.     Their  treatment  of  the  poor 
in  this  manner  would  be  a  public  ex- 
posing them  to  shame  ;  and  the  apostle 
i  regarded  this  as  particularly  dishonour- 
j  able,    and    especially    in    a    Christian 
'  church,  where  all  were  professedly  on 
|  an  equality.     ^  What  shall  I  say  to 
you  ?  &c.     How  shall   I   sufficiently 
j  express  my  surprise  at  this,  and  my 
disapprobation  at  this  course  1     It  can- 
not be  possible  that  this  is  right.     It  is 
not   possible  to  conceal    surprise  and 
amazement  that  this  custom  exists,  and 
is  tolerated  in  a  Christian  church. 

23.  For,  &c.  In  order  most  effect- 
ually to  check  the  evils  which  existed, 
and  to  bring  them  to  a  proper  mode  of 
observing  the  Lord's  supper,  the  apostle 
proceeds  to  state  distinctly  and  particu- 
larly its  design.  They  had  mistaken 
its  nature.  They  supposed  it  might 
be  a  common  festival.  They  had  made 
it  the  occasion  of  great  disorder.  He 
therefore  adverts  to  the  solemn  circum- 
stances in  which  it  was  instituted  ;  the 
particular  object  which  it  had  in  view — 
the  commemoration  of  the  death  of  the 
Redeemer,  and  the  purpose  which  it 
was  designed  to  subserve,  which  wag 


¥32 


I.  CORINTHIANS. 


[A.  D.  59 


the  Lord  that  which  also  I 
delivered  unto  you,  That  the 
Lord  Jesus,  a  the  same  night 
in  which  he  was  betrayed,  took 
bread : 

a  Matt.2G.26. 


not  that  of  a  festival,  but  to  keep  before 
the  church  and  the  world  a  constant 
remembrance  of  the  Lord  Jesus  until 
he  should  again  return,  ver.  26.  By 
this  means  the  apostle  evidently  hoped 
to  recall  them  from  their  irregular. ties, 
and  to  bring  them  to  a  just  mode  of 
celebrating  this  holy  ordinance.  He 
did  not,  therefore,  denounce  them  even 
for  their  irregularity  and  gross  disorder ; 
he  did  not  use  harsh,  violent,  vitupera- 
tive language,  but  he  expected  to  eform 
the  evil  by  a  mild  and  tender  statement 
of  the  truth,  and  by  an  appeal  to  their 
consciences  as  the  followers  of  the 
Lord  Jesus.  |  /  have  received  of  the 
Lord.  This  cannot  refer  to  tradition, 
or  mean  that  it  had  been  communicated 
to  him  through  the  medium  of  the  other 
apostles ;  but  the  whole  spirit  and  scope 
of  the  passage  seems  to  mean  that  he 
had  derived  the  knowledge  of  the  insti- 
tution of  the  Lord's  supper  directly 
from  the  Lord  himself.  This  might 
have  been  when  on  the  road  to  Da- 
mascus, though  that  does  not  seem  pro- 
bable, or  it  may  have  been  among  the 
numerous  revelations  which  at  various 
times  had  been  made  to  him.  Comp. 
2  Cor.  xii.  7.  The  reason  why  he  here 
says  that  he  had  received  it  directly 
from  the  Lord  is,  doubtless,  that  he 
might  show  them  that  it  was  of  divine 
authority.  '  The  institution  to  which 
I  refer  is  what  I  myself  received  an 
account  of  from  personal  and  direct 
communication  with  the  Lord  Jesus 
himself,  who  appointed  it.  It  is  not, 
therefore,  of  human  authority.  It  is 
not  of  my  devising,  but  is  of  divine 
warrant,  and  is  holy  in  its  nature,  and 
is  to  be  observed  in  the  exact  manner 
prescribed  by  the  Lord  himself.'  If  TLrt 
wh  ich  also  I  delivered,  &c.  Pau  1  fo  u  nd- 
ed  the  church  at  Corinth  ;  and  of  course 
he  first  instituted  the  observance  of  the 


24  And  when  he  had  given 
thanks,  he  brake  it,  and  said, 
Take,  eat;  this  is  my  body, 
which  is  broken  for  you  :  this 
do  in *  remembrance  of  me. 

»  or,  for  a. 


Lord's  supper  there.  \  The  same  night 
in  which  he  was  betrayed.  By  Judas. 
See  Matt.  xxvi.  23 — 25.  48 — 50.  Paul 
seems  to  have  mentioned  the  fact  that 
it  was  on  the  very  night  on  which  he 
was  betrayed,  in  order  to  throw  arourld 
it  the  idea  of  greater  solemnity.  He 
wished  evidently  to  bring  before  their 
minds  the  deeply  affecting  circumstances 
of  his  death ;  and  thus  to  show  them 
the  utter  imprppriety  of  their  celebrating 
the  ordinance  with  riot  and  disorder. 
The  idea  is,  that  in  order  to  celebrate  it 
in  a  proper  manner,  it  was  needful  to 
throw  themselves  as  much  as  possible 
into  the  very  circumstances  in  which 
it  was  instituted,-  and  one  of  these 
circumstances  most  fitted  to  affect  the 
mind  deeply  was  the  fact  that  he  was 
betrayed  by  a  professed  friend  and  fol- 
lower. It  is  also  a  circumstance  the 
memory  of  which  is  eminently  fitted  to 
prepare  the  mind  for  a  proper  celebra- 
tion of  the  ordinance  now.  ^  Took 
bread.  Evidently  the  bread  which  was 
used  at  the  celebration  of  the  paschal 
supper.  He  took  the  bread  which  hap- 
pened to  be  before  him — such  as  was 
commonly  used.  It  was  not  a  wafer 
such  as  the  papists  now  use ;  but  was 
the  ordinary  bread  which  was  eaten  on 
such  occasions.  See  Note  on  Matt. 
xxvi.  26. 

24.  And  when  he  had  given  thanks. 
See  Note  on  Matt.  xxvi.  26.  Matthew 
reads  it,  "  and  blessed  it."  The  words 
here  used  are,  however,  substantially 
the  same  as  there ;  and  this  fact  shows 
that  since  this  was  communicated  to 
Paul  directly  by  the  Saviour,  and  in  a 
manner  distinct  from  thit  by  which 
Matthew  learned  the  mode  of  the  insti- 
tution, the  Saviour  designed  that  the 
exact  form  of  the  words  should  be  used 
in  its  observance,  and  should  thus  be 
constantly  borne  in  mind  by  the  people 


i.D.  59.] 

25  Alter  the  same  manner 
also  he  took,  the  cup,  when  he 
had  supped,  saying,  This  is  the 


CHAPTER  XI. 


J  Take  eat,  &c.     See  Note  on  Matt. 
xxvi.  26. 

25.  After  the  same  manner.  In 
like  manner ;  likewise.  With  the  same 
circumstances,  and  ceremonies,  and 
designs.  The  purpose  was  the  same. 
1  When  he  had  supped.  That  is,  all 
this  occurred  after  the  observance  of 
the  usual  paschal  supper.  It  could 
not,  therefore,  be  a  part  of  it,  nor  could 
it  have  been  designed  to  be  a  festival 
Dr  feast  merely.  The  apostle  introduces 
this  evidently  in  order  to  show  them 
that  it  could  not  be,  as  they  seemed  to 
have  supposed,  an  occasion  of  feasting. 
It  was  after  the  supper,  and  was  there- 
fore to  be  observed  in  a  distinct  man- 
ner, f  Saying,  This  cup,  &c.  See 
Note,  Matt.  xxvi.  27,  28.  |  Is  the 
new  testament.  The  new  covenant 
which  God  is  about  to  establish  with 
men.  The  word  "  testament"  with  us 
properly  denotes  a  will — an  instrument 
by  which  a  man  disposes  of  his  pro- 
perty after  his  death.  This  is  also  the 
proper  classic  meaning  of  the  Greek 
word  here  used ,  JIX.&MX.H  (diatheke) .  But 
this  is  evidently  not  the  sense  in  which 
the  word  is  designed  to  be  used  in  the 
New  Testament.  The  idea  of  a  will 
or  testament,  strictly  so  called,  is  not 
that  which  the  sacred  writers  intend  to 
convey  by  the  word.  The  idea  is  evi- 
dently that  of  a  compact,  agreement, 
COVEXAXT,  to  which  there  is  so  fre- 
quent reference  in  the  Old  Testament, 
and  which  is  expressed  by  the  word 
rvo  (Berith"),  a  compact,  a  covenant. 
Of  that  word  the  proper  translation  in 
Greek  would  have  been  owdww,  a  co- 
venant, agreement.  But  it  is  remark- 
able that  that  word  never  is  used  by 
the  LXX.  to  denote  the  covenant  made 
between  God  and  man.  That  transla- 
tion uniformly  employs  for  this  purpose 
the  word  JizSm;,,  a  will,  or  a  testament, 
as  a  translation  of  the  Hebrew  word, 
where  there  is  a  reference  to  the  cove- 
nant which  God  is  represented  as  mak- 
20* 


new  testameiit  in  my  blood,  this 
do  ye,  as  oft  as  ye  drink  it,  in 
remembrance  of  me. 


ing  with  men.  The  word  a-uv^-mtn  is 
used  by  them  but  three  limes  (Isa. 
xxviii.  15;  xxx.  1.  Dan.  xi.  6),  and  hi 
neither  instance  with  any  reference  to 
the  covenant  which  God  is  represented 
as  making  with  man.  The  word  Sta.- 
S-M'JW,  as  the  translation  of  n^J3  (Berith~), 
occurs  more  than  two  hundred  times. 
(See  Trommius'  Concord.)  Now  this 
must  have  evidently  been  of  design. 
What  the  reason  was  which  induced 
them  to  adopt  this  can  only  be  con- 
jectured. It  may  have  been  that  as 
the  translation  was  to  be  seen  by  the 
Gentiles  as  well  as  by  the  Jews  (if  it 
were  not  expressly  made,  as  has  been 
affirmed  by  Josephus  and  others,  for 
the  use  of  Ptolemy),  they  were  un- 
willing to  represent  the  eternal  and 
infinite  JEHOVAH  as  entering  into  a 
compact,  an  agreement  with  his  crea- 
ture man.  They,  therefore,  adopted  a 
word  which  would  represent  him  as 
expressing  his  will  to  them  in  a  book 
of  revelation.  The  version  by  the 
LXX.  was  evidently  in  use  by  the 
apostles,  and  by  the  Jews  everywhere. 
The  writers  of  the  New  Testament, 
therefore,  adopted  the  word  as  they 
found  it;  and  spoke  of  the  new  dispen- 
sation as  a  new  testament  which  God 
made  with  man.  The  meaning  is,  that 
this  was  the  new  compact  or  cove- 
nant which  God  was  to  make  with 
man  in  contradistinction  from  that 
made  through  Moses.  *f  In  my  blood. 
Through  my  blood ;  that  is,  this  nevf 
compact  is  to  be  sealed  with  my  bloou. 
in  allusion  to  the  ancient  custom  of 
sealing  an  agreement  by  a  sacrifice.  See 
Note,  Matt.  xxvi.  28.  1  This  do  ye. 
Partake  of  this  bread  and  wine ;  that 
is,  celebrate  this  ordinance,  f  As  ofi 
as  ye  drink  it.  Not  prescribing  any 
time;  and  not  even  specifying  the  fre- 
queney  with  which  it  was  to  be  done  ; 
but  leaving  it  to  themselves  to  deter, 
mine  how  often  they  would  partake  of 
t.  The  time  of  the  Passover  had  been 


234 


I.  CORINTHIANS. 


[A.D 


26  For  as  often  as  ye  eat  this 
bread,  and  drink  this  cup,    l  ye 

*  or,  sJieio  ye.        a  Rev.22.20. 


fixed  by  positive  statute  ;  the  more  mild 
and  gentle  system  of  Christianity  left 
it  to  the  followers  of  the  Redeemer 
themselves  to  determine  how  often  they 
would  celebrate  his  death.  It  was  com- 
manded them  to  do  it ;  it  was  presumed 
that  their  love  to  him  would  be  so  strong 
as  to  secure  a  frequent  observance ;  it 
was  permitted  to  them,  as  in  prayer,  to 
celebrate  it  on  any  occasion  of  affliction, 
trial,  or  deep  interest  when  they  would 
feel  their  need  of  it,  and  when  they 
would  suppose  that  its  observance  would 
be  for  the  edification  of  the  church. 
Tf  In  remembrance  of  me.  This  ex- 
presses the  whole  design  of  the  ordi- 
nance. It  is  a  simple  memorial,  or  re- 
membrancer; designed  to  recall  in  a 
striking  and  impressive  manner  the 
memory  of  the  Redeemer.  It  does  this 
i/y  a  tender  appeal  to  the  senses — by 
the  exhibition  of  the  broken  bread,  and 
by  the  wine.  The  Saviour  knew  how 
prone  men  would  be  to  forget  him; 
;ind  he,  therefore,  appointed  this  ordi- 
nance as  a  means  by  which  his  memory 
should  be  kept  up  in  the  world.  The 
ordinance  is  rightly  observed  when  it 
recalls  the  memory  of  the  Saviour ;  and 
when  its  observance  is  the  means  of 
producing  a  deep,  and  lively,  and  vivid 
impression  on  the  mind,  of  his  death  for 
sin.  This  expression,  at  the  institution 
of  the  supper,  is  used  by  Luke  (ch. 
xxii.  19)  ;  though  it  does  not  occur  in 
Matthew,  Mark,  or  John. 

26.  For  as  often.  Whenever  you  do 
this.  1  Ye  eat  this  bread.  This  is  a 
direct  and  positive  refutation  of  the 
doctrine  of  the  papists  that  the  breafl 
is  changed  into  the  real  body  of  the 
Lord  Jesus.  Here  it  is  expressly  called 
bread — bread  still — bread  after  the  con- 
eecration.  Before  the  Saviour  insti- 
tuted the  ordinance  he  took  "  bread" — 
it  was  bread  then ;  it  was  "  bread" 
which  he  "  blessed"  and  "  brake  ;"  and 
it  was  bread  when  it  was  given  to 
them;  and  it  was  bread  when  Paul 


do  shew  the  Lord's  death  till  he 
come." 

27     Wherefore, 


whosoever 


here  says  they  ate.  How  then  can  it 
be  pretended  that  it  is  any  thing  else 
but  bread  ]  And  what  an  amazing  and 
astonishing  absurdity  it  is  to  believe 
that  that  bread  is  changed  into  the  flesh 
and  blood  of  Jesus  Christ !  ^  Ye  do 
show  the  Lord's  death.  You  set  forth, 
or  exhibit  in  an  impressive  manner, 
the  fact  that  he  was  put  to  death ; 
you  exhibit  the  emblems  of  his  broken 
body  and  shed  blood,  and  your  belief 
of  the  fact  that  he  died. — This  shows 
that  the  ordinance  was  to  be  so  far  pub- 
lic as  to  be  a  proper  showing  forth  of 
their  belief  in  the  death  of  the  Saviour. 
It  should  be  public.  It  is  one  mode  of 
professing  attachment  to  the  Redeemer ; 
and  its  public  observance  often  has  a 
most  impressive  effect  on  those  who 
witness  its  observance.  Tf  Till  he  come. 
Till  he  return  to  judge  the  world. 
This  demonstrates,  (1.)  That  it  was 
the  steady  belief  of  the  primitive  church 
that  the  Lord  Jesus  would  return  to 
judge  the  world  ;  and  (2.)  That  it  was 
designed  that  this  ordinance  should  be 
perpetuated,  and  observed  to  the  end 
of  time.  In  every  generation,  there- 
fore, and  in  every  place  where  there  are 
Christians,  it  is  to  be  observed,  until 
the  Son  of  God  shall  return ;  and  the 
necessity  of  its  observance  shall  cease 
only  when  the  whole  body  of  the  re- 
deemed shall  be  permitted  to  see  then 
Lord,  and  there  shall  be  no  need  of 
those  emblems  to  remind  them  of  him, 
for  all  shall  see  him  as  he  i.«. 

27.  Wherefore  (&rrt).  So  that;  or 
it  follows  from  what  has  been  said.  If 
this  be  the  origin  and  intention  of  the 
Lord's  supper,  then  it  follows  that  who- 
ever partakes  of  it  in  an  improper  man- 
ner is  guilty  of  his  body  and  blood. 
The  design  of  Paul  is  to  correct  theii 
improper  mode  of  observing  this  or- 
dinance; and  having  showed  them  the 
true  nature  and  design  of  the  institu- 
tion, he  now  states  the  consequence* 
of  partaking  of  it  in  in  improper  man- 


A.  D   59 


CHAPTER  XI. 


235 


shall  eat  this  biead,  and  drink 
this  cup  of  the  Lord,  unworthi- 


ner.  \  Shall  eat  this  bread.  See  ver. 
26.  Paul  still  calls  it  bread,  and  shows 
thus  that,  he  was  a  stranger  to  the  doc- 
trine that  the  bread  was  changed  into 
the  very  body  of  the  Lord  Jesus.  Had 
the  papal  doctrine  of  transubstantiation 
been  true,  Paul  could  not  have  called  it 
bread.  The  Romanists  do  not  believe 
that  it  is  bread,  nor  would  they  call  it 
such  ;  and  this  shows  how  needful  it  is 
for  them  to  keep  the  Scriptures  from  the 
people,  and  how  impossible  to  express 
their  dogmas  in  the  language  of  the  Bi- 
ble. Let  Christians  adhere  to  the  simple 
language  of  the  Bible,  and  there  is  no 
danger  of  their  falling  into  the  errors  of 
the  papists.  1  Unworthily.  Perhaps  there 
is  no  expression  in  the  Bible  that  has 
given  more  trouble  to  weak  and  feeble 
Christians  than  this.  It  is  certain  that 
there  is  no  one  that  has  operated  to  de- 
ter so  many  from  the  communion ;  or 
that  is  so  often  made  use  of  as  an  ex- 
cuse for  not  making  a  profession  of 
religion.  The  excuse  is,  '  I  am  un- 
worthy to  partake  of  this  holy  ordi- 
nance. I  shall  only  expose  myself  to 
condemnation.  I  must  therefore  wait 
until  I  become  more  worthy,  and  better 
prepared  to  celebrate  it.'  It  is  import- 
ant, therefore,  that  there  should  be  a 
correct  understanding  of  this  passage. 
Most  persons  interpret  it  as  if  it  were 
unworthy,  and  not  unworthily,  and 
seem  to  suppose  that  it  refers  to  their 
personal  qualifications,  to  their  unfitness 
to  partake  of  it,  rather  than  to  the 
manner  in  which  it  is  done.  It  is  to 
be  remembered,  therefore,  that  the  word 
here  used  is  an  adverb,  and  not  an  ad- 
jective, and  has  reference  to  the  manner 
of  observing  the  ordinance,  and  not  to 
their  personal  qualifications  or  fitness. 
It  is  true  that  in  ourselves  we  are  all 
unworthy  of  an  approach  to  the  table 
of  the  Lord  ;  unworthy  to  be  regarded 
as  his  follower* ;  unworthy  of  a  title  to 
everlasting  life:  but  it  does  not  follow 
that  we  may  not  partake  of  this  ordi- 
nance in  *  worthy,  i.  e.  a  proper  man- 


ly, a  shall  be  guilty  of  the  body 
and  blood  of  the  Lord. 

a  Jno.6.63,64.  c.10.21. 

ner,  with  a  deep  sense  of  our  sinfulness, 
our  need  of  a  Saviour,  and  with  some 
just  views  of  the  Lord  Jesus  as  our 
Redeemer.  Whatever  may  be  our  con- 
sciousness of  personal  unworthiness 
and  unfitness — and  that  consciousness 
cannot  be  too  deep — yet  we  may  have 
such  love  to  Christ,  and  such  a  desire 
to  be  saved  by  him,  and  such  a  sense 
of  his  worthiness,  as  to  make  it  proper 
for  us  to  approach  and  partake  of 
this  ordinance.  The  term  unworthily 
(ui<*|/a>?)  means  properly  in  an  unwor- 
thy or  improper  MANXEU,  in  a  man- 
ner unsuitable  to  the  purposes  for 
which  it  was  designed  or  instituted,' 
and  may  include  the  following  things, 
viz.  (1.)  Such  an  irregular  and  inde- 
cent observance  as  existed  in  the 
church  of  Corinth,  where  even  gluttony 
and  intemperance  prevailed  under  the 
professed  design  of  celebrating  the  sup- 
per. (2.)  An  observance  of  the  ordi- 
nance where  there  should  be  no  dis- 
tinction between  it  and  common  meals 
(Note  on  ver.  29) ;  where  they  did  not 
regard  it  as  designed  to  show  forth  the 
death  of  the  Lord  Jesus.  It  is  evident 
that  where  such  views  prevailed,  there 
could  be  no  proper  qualification  for  this 
observance  ;  and  it  is  equally  clear  that 
such  ignorance  can  hardly  be  supposed 
to  prevail  now  in  those  lands  which  are 
illuminated  by  Christian  truth.  (3.) 
When  it  is  done  for  the  sake  of  mock- 
ery, and  when  the  purpose  is  to  deride 
j  religion,  and  to  show  a  marked  con- 
tempt for  the  ordinances  of  the  gospel. 
It  is  a  remarkable  fact  that  many  infi- 
dels have  been  so  full  of  malignity  and 
bitterness  against  the  Christian  religion 
as  to  observe  a  mock  celebration  of  the 
Lord's  supper.  There  is  no  profounder 
depth  of  depravity  than  this  ;  there  is 
nothing  that  can  more  conclusively  o« 
painfully  show  the  hostility  of  man  to 
the  gospel  of  God.  It  is  a  remarkable 
fact,  also,  that  not  a  few  such  persons' 
have  died  a  most  miserable  death.  Un- 
der the  horrors  of  an  accusing  con* 


I.  CORINTHIANS. 


[A.  D.  59 


•science,  and  the  anticipated  destiny  of 
final  damnation,  they  have  left  the 
world  as  frightful  monuments  of  the 
justice  of  God.  It  is  also  a  fact  that 
not  a  few  infidels  who  have  been  en- 
gaged in  such  unholy  celebrations  have 
Deen  converted  to  that  very  gospel  which 
they  were  thus  turning  into  ridicule 
and  scorn.  Their  consciences  have 
been  alarmed  ;  they  have  shuddered  at 
the  remembrance  of  the  crime  ;  they 
have  been  overwhelmed  with  the  con- 
sciousness of  guilt,  and  have  found  no 
peace  until  they  have  found  it  in  that 
blood  whose  shedding  they  were  thus 
profanely  celebrating.  1  Shall  be  guilty 
(j'yo^t?).  This  word  properly  means  ob- 
noxious to  punishment  for  personal 
crime.  It  always  includes  the  idea  of 
ill-desert,  and  of  exposure  to  punishment 
on  account  of  crime  or  ill-desert.  Matt. 
v.  22.  Comp.  Ex.  xxii.  3 ;  xxxiv.  7. 
Num..  xiv.  18  ;  xxxv.  27.  Lev.  xx.  9. 
See  also  Deut.  xix.  10.  Matt.  xxvi.  66. 
1  Of  the  body  and  blood  of  the  Lord. 
Commentators  have  not  been  agreed  in 
regard  to  the  meaning  of  this  expres- 
sion. Doddridge  renders  it,  "  Shall  be 
counted  guilty  of  profaning  and  affront- 
ing in  some  measure  that  which  is  in- 
tended to  represent  the  body  and  blood 
of  the  Lord."  Grotius  renders  it,  "  He 
does  the  same  thing  as  if  he  should 
slay  Christ."  Bretschneider  (Lex.)  ren- 
ders it,  "  Injuring  by  crime  the  body  of 
the  Lord."  Locke  renders  it,  "  Shall  be 
guilty  of  a  misuse  of  the  body  and 
blood  of  the  Lord  ;"  and  supposes  it 
means  that  they  should  be  liable  to  the 
punishment  due  to  one  who  made  a 
wrong  use  of  the  sacramental  body  and 
blood  of  Christ  in  the  Lord's  supper. 
Rosenmiiller  renders  it,  "  He  shall  be 
punished  for  such  a  deed  as  if  he  had 
affected  Christ  himself  with  igno- 
miny." Bloomfield  renders  it,  "  He 
shall  be  guilty  respecting  the  body, 
i.  e.  guilty  of  profaning  the  symbols  of 
the  body  and  blood  of  Christ,  and  con- 
sequently shall  be  amenable  to  the 
punishment  due  to  such  an  abuse  of  the 
highest  means  of  grace."  But  it  seems 
lo  me  that  this  does  not  convey  the 
fulness  of  the  meaning  of  the  passage. 


The  obvious  and  literal  sense  is  evi- 
dently that  they  should  by  such  con- 
duct be  involved  in  the  sin  of  putting 
the  Lord  Jesus  to  death.  The  phrase 
"  the  body  and  blood  of  the  Lord,"  in 
this  connexion,  obviously,  I  think,  re- 
fers to  his  death,-  -to  the  fact  that  his 
body  was  broken,  and  his  blood  shed, 
of  which  the  bread  and  wine  were  sym- 
bols ;  and  to  be  guilty  of  that,  means 
to  be  guilty  of  putting  him  to  death ; 
that  is,  to  be  involved  in  the  crime,  or 
to  do  a  thing  which  should  involve  the 
same  criminality  as  that.  To  see  this, 
we  are  to  remember,  (1.)  That  the 
bread  and  wine  were  symbols  or  em- 
blems of  that  event,  and  designed  to  set 
it  forth.  (2.)  To  treat  with  irreverence 
and  profaneness  the  bread  which  was 
an  emblem  of  his  broken  body,  was  to 
treat  with  irreverence  and  profaneness 
the  body  itself;  and  in  like  manner  the 
wine,  the  symbol  of  his  blood.  (3.) 
Those,  therefore,  who  treated  the  sym- 
bols of  his  body  and  blood  with  pro- 
faneness and  contempt  were  united  in 
spirit  with  those  who  put  him  to  death. 
They  evinced  the  same  feelings  towards 
the  Lord  Jesus  that  his  murderers  did. 
They  treated  him  with  scorn,  profane- 
ness,  and  derision;  and  showed  that 
with  the  same  spirit  they  would  have 
joined  in  the  act  of  murdering  the  Son 
of  God.  They  would  evince  their  hos- 
tility to  the  Saviour  himself  as  far  as 
they  could  do,  by  showing  contempt 
for  the  memorials  of  his  body  and 
blood.  The  apostle  does  by  no  means,, 
however,  as  I  understand  him,  mean  to 
say  that  any  of  the  Corinthians  had 
been  thus  guilty  of  his  body  and  blood. 
He  does  not  charge  on  them  this  mur- 
derous intention.  But  he  states  what 
is  the  fair  and  obvious  construction 
which  is  to  be  put  on  a  wanton  disre- 
spect for  the  Lord's  supper.  And  the 
design  is  to  guard  them,  and  all  others, 
against  this  sin.  There  can  be  no  doubt 
that  those  who  celebrate  his  death  in 
mockery  and  derision  are  held  guilt} 
of  his  body  and  blood.  They  show 
that  they  have  the  spirit  of  his  mur- 
derers ;  they  evinco  it  in  the  mosl 
ful  way  possible ;  and  they  who 


A  D.  59. 


CHAPTER  XI. 


23? 


28  Bat   let  a  man   examine-1 
himself,  and  so  let  him  eat  of 

a  2Cor.l3.5.  Uno.3.20,21. 


would  thus  join  in  a  profane  celebra- 
tion of  the  Lord's  supper  would  have 
joined  in  the  cry,  "  Crucify  him,  cru- 
dity him."  For  it  is  a  most  fearful  and 
solemn  act  to  trifle  with  sacred  things  ; 
and  especially  to  hold  up  to  derision 
and  scorn,  the  bitter  sorrows  by  which 
the  Son  of  God  accomplished  the  re- 
demption of  the  world. 

28.  But  let  a  man  examine  himself. 
Let  him  search  and  see  if  he  have  the 
proper  qualifications — if  he  has  know- 
ledge to  discern  the  Lord's  body  (Note, 
ver.  29)  ;  if  he  has  true  repentance 
for  his  sins;  true  faith  in  the  Lord 
Jesus ;  and  a  sincere  desire  to  live  the 
life  of  a  Christian,  and  to  be  like  the 
Son  of  God,  and  be  saved  by  the  merits 
of  his  blood.  Let  him  examine  him- 
self, and  see  whether  he  have  the  right 
feelings  of  a  communicant,  and  can  ap- 
proach the  table  in  a  proper  manner. 
In  regard  to  this  we  may  observe,  (1.) 
That  this  examination  should  include 
the  great  question  about  his  personal 
piety,  and  about  his  particular  and 
special  fitness  for  this  observance.  It 
should  go  back  into  the  great  inquiry 
whether  he  has  ever  been  born  again  ; 
and  it  should  also  have  special  reference 
to  his  immediate  and  direct  preparation 
for  the  ordinance.  He  should  not  only 
be  able  to  say  in  general  that  he  is  a 
ChribtUn,  but  he  should  be  able  to  s3y 
that  h<»  has  then  a  particular  prepara- 
tion fo>-  it.  He  should  be  in  a  suitable 
frame  of  mind  for  it.  He  should  have 
personal  evidence  that  he  is  a  penitent ; 
that  he  has  true  faith  in  the  Lord  Jesus ; 
that  he  is  depending  on  him,  and  is 
desirous  of  being  saved  by  him.  (2.) 
This  examination  should  be  minute 
and  particular.  It  should  extend  to 
the  words,  the  thoughts,  the  feelings, 
the  conduct.  We  should  inquire  whe- 
ther ii  our  family  and  in  our  business ; 
whether  among  Christians,  and  with 
the  world,  we  have  lived  the  life  of  a 
Christian.  We  should  examine  our 
private  thoughts ;  our  habits  of  secret 


that  bread,   and    drink  of  that 
cup. 


prayer,  and  of  searching  the  Scriptures. 
Our  examination  should  be  directed  to 
the  inquiry  whether  we  are  gaining  the 
victory  over  our  easily  besetting  sins, 
and  becoming  more  and  more  conform- 
ed to  the  Saviour.  It  should,  in  short, 
extend  to  all  our  Christian  character ; 
and  every  thing  which  goes  to  make 
up  or  to  mar  that  character  should  be 
the  subject  of  faithful  and  honest  exa- 
mination. (3.)  It  should  be  done  be- 
cause, (a)  It  is  well  to  pause  occasion- 
ally in  life,  and  take  an  account  of  our 
standing  in  the  sight  of  God.  Men 
make  advances  in  business  and  in  pro- 
perty only  when  they  often  examine 
their  accounts,  and  know  just  how  they 
stand,  (i)  Because  the  observance  of 
the  Lord's  supper  is  a  solemn  act,  and 
there  will  be  fearful  results  if  it  is  cele- 
brated in  an  improper  manner,  (c)  Be- 
cause self-examination  supposes  seri- 
ousness and  calmness,  and  prevents 
precipitation  and  rashness — states  of 
mind  entirely  unfavourable  to  a  proper 
observance  of  the  Lord's  supper,  (c?) 
Because  by  self-examination  one  may 
search  out  and  remove  those  things 
that  are  offensive  to  God,  and  the  sins 
which  so  easily  beset  us  may  be  known 
and  abandoned,  (e)  Because  the  ap- 
proach to  the  table  of  the  Lord  is  a 
solemn  approach  to  the  Lord  himself; 
is  a  solemn  profession  of  attachment  to 
him  ;  is  an  act  of  consecration  to  his 
service  in  the  presence  of  angels  and 
of  men  ;  and  this  should  be  done  in  a 
calm,  deliberate  and  sincere  manner — 
such  a  manner  as  may  be  the  result  of 
a  prayerful  and  honest  self-examina- 
tion, f  And  so  let  him  eat,  &c.  And 
as  the  result  of  such  examination,  or 
after  such  an  examination  ;  that  is,  le* 
the  act  of  eating  that  bread  be  always 
preceded  by  a  solemn  self-examination. 
Bloomfield  .  renders  it,  "  and  then," 
"  then  only."  The  sense  is  plain,  that 
|  the  communion  should  always  be  pre- 
I  ceded  by  an  honest  and  prayerful  self- 
i  examination. 


I.  CORINTHIANS. 


LA.  D.  50 


29  For   he    that    eateth    and 
drinketh  unworthily,  eateth  and 


drinketh  1  damnation  to  himself 

i  judgment.  Rom.  13.2. 


29.  For  he  that  eateth,  &c.  In  or- 
der to  excite  them  to  a  deeper  reverence 
for  this  ordinance,  and  to  a  more  solemn 
mode  of  observing  it,  Paul  in  this  verse 
staf,es  another  consequence  of  partaking 
of  it  in  an  improper  and  irreverent 
manner.  Comp.  ver.  27.  t  Eateth  and 
drinketh  damnation.  This  is  evidently 
a  figurative  expression,  meaning  that 
by  eating  and  drinking  improperly  he 
incurs  condemnation  ;  which  is  here 
expressed  hy  eating  and  drinking  con- 
demnation itself.  The  word  damna- 
tion we  now  apply,  in  common  lan- 
guage, exclusively  to  the  future  and 
final  punishment  of  the  wicked  in  hell. 
But  the  word  here  used  does  not  of 
necessity  refer  to  that ;  and  according 
to  our  use  of  the  word  now,  there  is  a 
harshness  and  severity  in  our  transla- 
tion which  the  Greek  does  not  require, 
and  which  probably  was  not  conveyed 
by  the  word  "damnation"  when  the 
translation  was  made.  In  the  margin 
it  is  correctly  rendered  "judgment." 
The  word  here  used  (xg7/x*)  properly  de- 
notes judgment  ;  the  result  of  judg- 
ing, that  is,  a  sentence;  then  a  sentence 
by  which  one  is  condemned,  or  con- 
demnation ;  and  then  punishment.  See 
Rom.  iii.  8. ;  xiii.  2.  It  has  evidently 
the  sense  of  judgment  here  ;  and  means, 
that  by  their  improper  manner  of  ob- 
serving this  ordinance,  they  would  ex- 
pose themselves  to  the  divine  displea- 
sure, and  to  punishment.  And  it 
refers,  I  think,  to  the  punishment  or 
judgment  which  the  apostle  immedi- 
ately specifies,  ver.  30.  32.  It  means 
a  manifestation  of  the  divine  displea- 
sure which  might  be  evinced  in  this 
life  ;  and  which,  in  the  case  of  the  Co- 
rinthians, was  manifested  in  the  judg- 
ments which  God  had  brought  upon 
them.  It  cannot  be  denied,  however, 
that  a  profane  and  intentionally  irreve- 
rent manner  of  observing  the  Lord's 
supper  will  meet  with  the  divine  dis- 
pleasure in  the  eternal  world,  and  ag- 
gravate the  doom  of  those  who  are 


guilty  of  it.  But  it  is  clear  that  this 
was  not  the  punishment  which  the 
apostle  had  here  in  his  eye.  This  is 
apparent,  (1.)  Because  the  Corinthians 
did  eat  unworthily,  and  yet  the  judg- 
ments inflicted  on  them  were  only  tem- 
poral, that  is.  weakness,  sickness,  and 
temporal  death  (ver.  30)  ;  and,  (2.) 
Because  the  reason  assigned  for  these 
judgments  is,  that  they  might  not  be 
condemned  with  the  wicked ;  t.  e.  as 
the  wicked  are  in  hell.  ver.  32.— 
Whit  by.  Comp.  1  Pet.  iv.  17.  1  Not 
discerning  the  Lord's  body.  Not  din- 
criminating  (/AH  Jixx.givtov')  between  the 
bread  which  is  used  on  this  occasion 
and  common  and  ordinary  food.  Not 
making  the  proper  difference  and  distinc- 
tion between  this  and  common  meals. 
It  is  evident  that  this  was  the  leading 
offence  of  the  Corinthians  (see  Notes, 
ver.  20,  21),  and  this  is  the  proper 
idea  which  the  original  conveys.  It 
does  not  refer  to  any  intellectual  or 
physical  power  to  perceive  that  thai 
bread  represented  the  body  of  the  Lord; 
not  to  any  spiritual  perception  which 
it  is  often  supposed  that  piety  has  to 
distinguish  this ;  not  to  any  view 
which  faith  may  be  supposed  to  have 
to  discern  the  body  of  the  Lord  through 
the  elements ;  but  to  the  fact  that  they 
did  not  distinguish  or  discriminate 
between  this  and  common  meals.  They 
did  not  regard  it  in  a  proper  manner, 
but  supposed  it  to  be  simply  an  historical 
commemoration  of  an  event,  such  as 
they  were  in  the  habit  of  observing  in 
honour  of  an  idol  or  a  hero  by  a  public 
celebration.  They,  therefore,  are  able 
to  "discern  the  Lord's  body"  in  the 
sense  intended  here,  who  with  a  se-  joue 
mind  regard  it  as  an  institution  ap- 
pointed by  the  Lord  Jesus  to  com- 
memorate his  death  ;  and  who  distin- 
guish thus  between  this  and  ordinary 
meals  and  all  festivals  and  feasts  de- 
signed to  commemorate  other  events. 
In  other  words,  who  deem  it  to  be  de 
signed  to  show  forth  the  fact  that  his 


A.D.  59.1 


CHAPTER  XI. 


239 


not  discerning  the  Lord's  body. 
30  For  this  cause  many  are 


body  was  broken  for  sin,  and  who  de- 
sire to  observe  it  as  such.  It  is  evident 
that  all  true  Christians  may  have 
ability  of  this  kind,  and  need  not  incur 
condemnation  by  any  error  in  regard  to 
this  The  humblest  arid  obscurest  fol- 
lower of  the  Saviour,  with  the  feeblest 
faith  and  love,  may  regard  it  as  de- 
signed to  set  forth  the  death  of  his 
Redeemer ;  and  observing  it  thus,  will 
meet  with  the  divine  approbation. 

30.  For  this  cause.  On  account  of 
the  improper  manner  of  celebrating  the 
Lord's  supper.  See  ver.  21.  ^  Many 
are  weak  (d<r3-«vj?f).  Evidently  refer- 
ring to  prevailing  bodily  sickness  and 
disease.  This  is  the  natural  and  obvi- 
ous interpretation  of  this  passage.  The 
sense  clearly  is,  that  God  had  sent 
among  them  bodily  distempers  as  an 
expression  of  the  divine  displeasure 
and  judgment  for  their  improper  mode 
of  celebrating  the  Lord's  supper.  That 
it  was  not  uncommon  in  those  times 
for  God  in  an  extraordinary  manner  to 
visit  men  with  calamity,  sickness,  or 
death  for  their  sins,  is  evident  from  the 
New  Testament.  See  Note,  ch.  v.  5. 
Acts  v.  1—10  ;  xiii.  11.  1  Tim.  i.  20, 
and  perhaps  1  John  v.  16,  and  James  v. 
14,  15.  It  may  possibly  have  been  the 
case  that  the  intemperance  and  glut- 
tony which  prevailed  on  these  oc- 
casions was  the  direct  cause  of  no 
small  part  of  the  bodily  disease  which 
prevailed,  and  which  in  some  cases  ter- 
minated in  death,  ^  And  many  sleep. 
Have  tiied.  The  death  of  Christians 
in  the  Scriptures  is  commonly  repre- 
sented under  the  image  of  sleep.  Dan. 
xii.  2.  John  xi.  11,  12.  1  Cor.  xv.  51. 
1  Thess.  iv.  14;  v.  10.  Perhaps  it 
may  be  implied  by  the  use  of  this 
mild  term  here,  instead  of  the  harsher 
word  death,  that  these  were  true  Chris- 
tians. This  sentiment  is  in  accordance 
with  all  that  Paul  states  in  regard  to 
the  church  at  Corinth.  Notwithstand- 
ing all  their  irregularities,  he  does  not 
deny  that  they  were  sincere  Christians, 


weak  and  sickly  among  you,  and 
many  sleep. 


and  all  his  appeals  and  reasonings  pro- 
ceed on  that  supposition,  though  there 
was  among  them  much  ignoiance  and 
irregularity.  God  often  visits  his  own 
people  with  trial ;  and  though  they  are 
his  children,  yet  this  does  not  exempt 
them  from  affliction  and  discipline  on 
account  of  their  imperfection:?,  errors, 
and  sins.  The  practical  lesson  taught 
by  this  is,  that  Christians  should  serve 
God  with  purity ;  that  they  should 
avoid  sin  in  every  form  ;  and  that  the 
commission  of  sin  will  expose  them,  as 
well  as  others,  to  the  divine  displeasure. 
The  reason  why  this  judgment  was  in- 
flicted on  the  Corinthians  was,  that 
there  might  be  a  suitable  impression 
made  of  the  holy  nature  of  that  ordi- 
nance, and  that  Christians  might  be  led 
to  observe  it  in  a  proper  manner.  If  it 
be  asked  whether  God  ever  visits  his 
people  now  with  his  displeasure  for 
their  improper  manner  of  observing 
this  ordinance,  we  may  reply,  (1.) 
That  we  have  no  reason  to  suppose 
that  he  inflicts  bodily  diseases  and 
corporeal  punishments  on  account  of  it. 
But,  (2.)  There  is  no  reason  to  doubt 
that  the  improper  observance  of  the 
Lord's  supper,  like  the  improper  ob- 
servance of  any  other  religious  duty, 
will  be  followed  with  the  expression  of 
God's  displeasure,  and  with  a  spiritual 
blighting  on  the  soul.  This  may  be 
evinced  in  the  following  modes,  (a) 
In  hardening  the  heart  by  an  improper 
familiarity  with  the  most  sacred  and 
solemn  ordinances  of  religion,  (b)  In- 
creased coldness  and  deadness  in  the 
service  of  God.  If  the  ordinances  of 
the  gospel  are  not  the  means  of  making 
us  better,  they  are  the  means  of  making 
us  worse,  (c)  The  loss  of  the  favour 
of  God,  or  of  those  pure,  and  spiritual, 
and  elevated  joys  which  we  might  have 
obtained  by  a  proper  observance  of  the 
ordinance.  There  is  no  reason  to  doubt 
that  God  may  make*  it  the  occasion  of 
manifesting  his  displeasure.  It  may 
be  followed  by  a  want  of  spiritual  COIP 


240 

31  For  if  « 
ourselves,  we 
judged. 

aPs.32.5.  Uno.1.9. 
5—11. 


L  CORINTHIANS. 


|>.D.  59. 


w<?  would  judge 
should    not    be 

b  Ps.94.12,13.  Heb.12. 


32  But  when  we  are  judged, 
we  *  are  chastened  of  the  Lord, 
that  we  should  not  be  condemn- 
ed with  the  worjd. 


fort  and  peace  ;  by  a  loss  of  commu- 
nion with  God  ;  and  by  a  withholding 
of  those  comforts  from  the  soul  which 
might  have  been  enjoyed,  and  which 
are  imparted  to  those  who  observe  it  in 
a  proper  manner.  The  general  princi- 
ple is,  that  an  improper  discharge  of 
any  duty  will  expose  us  to  his  displea- 
sure, and  to  the  certain  loss  of  all  those 
favours  which  might  have  resulted  from 
a  proper  discharge  of  the  duty,  and  to 
the  tokens  of  the  divine  displeasure. 
And  this  is  as  true  of  prayer,  or  of  any 
other  religious  duty,  as  of  an  improper 
observance  of  the  Lord's  supper. 

31.  For  if  we  ivould  judge  our- 
selves. If  we  would  examine  ourselves, 
(ver.  28) ;  if  we  would  exercise  a  strict 
scrutiny  over  our  hearts,  and  feelings, 
and  conduct,  and  come  to  the  Lord's 
table  with  a  proper  spirit,  we  should 
escape  the  condemnation  to  which  they 
are  exposed  who  observe  it  in  an  im- 
proper manner.  If  we  would  exercise 
proper  severity  and  honesty  in  deter- 
mining our  own  character  and  fitness 
for  the  ordinance,  we  should  not  expose 
ourselves  to  the  divine  displeasure. 
1  We  should  not  be  judged.  We 
should  not  be  exposed  to  the  expres- 
sion of  God's  disapprobation.  He  refers 
here  to  the  punishment  which  had 
come  upon  the  Corinthians  for  their 
improper  manner  of  observing  the  or- 
dinance ;  and  he  says  that  if  they  had 
properly  examined  themselves,  and  had 
understood  the  nature  of  the  ordinance, 
that  they  would  have  escaped  the  judg- 
ments that  had  come  upon  them.  This 
is  as  true  now  as  it  was  then.  If  we 
wish  to  escape  the  divine  displeasure  ; 
if  we  wish  the  communion  to  be  fol- 
lowed with  joy,  and  peace,  and  growth 
in  grace,  and  not  with  blighting  and 
spiritual  barrenness,  we  should  exercise 
a  severe  judgment  on  our  character, 
and  feelings,  and  motives  ;  and  should 
come  to  it  with  a  sincere  desire  to  ho- 


nour Christ,  and    to   advance  in   the 
divine  life. 

32.  But  when  we  are  judged.  This 
is  added,  evidently,  to  console  those 
who  had  been  afflicted  on  account  of 
their  improper  manner  of  observing  the 
Lord's  supper.  The  sense  is,  that 
though  they  were  thus  afflicted  by 
God  ;  though  he  had  manifested  his 
displeasure  at  the  manner  in  which 
they  had  observed  the  ordinance,  yet 
the  divine  judgment  in  the  case  was 
not  inexorable.  They  were  not  regard- 
ed by  God  as  wholly  strangers  to  piety, 
and  would  not  be  lost  for  ever.  They 
should  not  be  alarmed,  therefore,  as  il 
there  was  no  mercy  for  them ;  but  they 
should  rather  regard  their  calamities  as 
the  chastening  of  the  Lord  on  his  own 
children,  and  as  designed  for  their  sal- 
vation, t  We  are  chastened  of  the 
Lord.  It  is  his  act;  and  it  is  not 
vengeance  and  wrath  ;  but  it  is  to  be 
regarded  as  the  chastisement  of  a 
father's  hand,  in  order  that  we  should 
not  be  condemned  with  the  wicked.  We 
are  under  the  discipline  (sra/iJ'sc/o^u&S-A) 
of  the  Lord  ;  we  are  dealt  with  as 
children,  and  are  corrected  as  by  the 
hand  of  a  father.  Comp.  Heb.  xii.  5 — 
10,  and  2  Cor.  vi.  9.  The  design  of 
God's  correcting  his  children  is,  that 
they  should  be  reclaimed,  and  not  de- 
stroyed, t  That  we  should  not  be  con- 
demned with  the  world.  It  is  implied 
here,  (1.)  That  the  world — those  who 
were  not  Christians,  would  be  con- 
demned ;  (2.)  That  Paul  regarded  the 
Corinthians,  whom  he  addressed,  and 
who  had  even  been  guilty  of  this  im- 
proper manner  of  observing  the  Lord'i 
supper,  and  who  had  been  punished 
for  it,  as  true  Christians ;  and,  (3.) 
That  the  purpose  which  God  had  in 
view  in  inflicting  these  judgments  on 
them  was,  that  they  might  be  purified, 
and  enlightened,  and  recovered  from 
their  errors,  and  saved.  This  is  the  de 


A.D.  W.] 

33  Wherefore,  my  brethren, 
when  ye  come  together  to  eat, 
tarry  one  for  another. 

34  And  if  any  man  hunger, 
let  him   eat  at  home ;    that  ye 
come  not  together  unto  condem- 


CHAPTER  XII. 


24) 


nation.1     And  the  rest  will  I  sei 
in  order  when  I  come. 

CHAPTER  XII. 
"VI OW     concerning     spiritual 
£\flsi    brethren,    I    would 
not  have  you  ignorant. 

» judgment. 


sign  of  God  in  the  calamities  and  judg- 
ments which  he  brings  on  his  own 
children. — And  so  now,  if  he  afflicts 
us,  or  leaves  us  to  darkness,  or  fol- 
lows the  communion  with  the  tokens 
of  his  displeasure,  it  is,  that  we  may  be 
recovered  to  a  deeper  sense  of  our  need 
of  him ;  to  juster  views  of  the  ordi- 
nance :  and  to  a  more  earnest  wish-to 
obtain  his  favour. 

33.  When  ye  come  together  to  eat. 
Professedly  to  eat  the  Lord's  supper. 
1  Tarry  one  for  another.     Do  not  be 
guilty  of  disorder,   intemperance,  and 
gluttony.  See  Note,  ver.  21.  Doddridge 
understands  this  of  the  feasts  that  he 
supposes  to  have  preceded  the  Lord's 
supper.     But  the  more  obvious  inter- 
pretation  is,  to  refer  it  to  the  Lord's 
supper   itself;    and    to  enjoin   perfect 
order,  respect,  and  sobriety.     The  idea 
is,  that  the  table  was  common  for  the 
rich  and  the  poor;  and  that  the  rich 
should  claim  no  priority  or  precedence 
over  the  poor. 

34.  And  if  any  man  hunger,  &c. 
The  Lord's  supper  is  not  a  common 
feast ;   it  is  not  designed   as  a  place 
where  a  man  may  gratify  his  appetite. 
It  is  designed  as  a  simple  commemora- 
tion, and  not  as  a  feast.     This  remark 
was  designed  to  correct  their  views  of 
the  supper,  and  to  show  them  that  it 
was  to  lie  distinguished  from  the  ordi- 
nary idea  of  a  feast  or  festival.  ^  That 
yc.  come  not  together  unto  condemna^ 
tion.     That  the  effect  of  your  coming 
together    for    the    observance   of    the 
Lord's  supper  be  not  to  produce  con- 
demnation.  See  Note,  ver.  29.    ^  And 
ihe    rest    will  I   set    in   order,   &c. 
Probably  he  refers  here  to  other  mat- 
ters on  which  he  had  been  consulted ; 
«r  other  things  which  he  knew  required 

SI 


to  be  adjusted.  The  other  matters 
pertaining  to  the  order  and  discipline 
of  the  church  I  will  defer  until  I  can 
come  among  you,  and  personally  ar- 
range them.  It  is  evident  from  this, 
that  Paul  at  this  time  purposed  soon  to 
go  to  Corinth.  See  2  Cor.  i.  15,  16. 
It  was  doubtless  true  that  there  might 
be  many  things  which  it  was  desirable 
to  adjust  in  the  church  there,  which 
could  not  be  so  well  done  by  letter. 
The  main  things,  therefore,  which  it 
was  needful  to  correct  immediately,  he 
had  discussed  in  this  letter ;  the  other 
matters  he  reserved  to  be  arranged  by 
himself  when  he  should  go  among 
them.  Paul  was  disappointed  in  his 
expectations  of  returning  among  them 
as  soon  as  he  had  intended  (see  2  Cor. 
i.  17),  and  under  this  disappointment 
he  forwarded  to  them  another  epistle. 
If  all  Christians  would  follow  impli- 
citly his  directions  here  in  regard  to  the 
Lord's  supper,  it  would  be  an  ordinance 
full  of  comfort.  May  all  so  understand 
its  nature,  and  so  partake  of  it,  that 
they  shall  meet  the  approbation  of  their 
Lord,  and  so  that  it  may  be  the  means 
of  saving  grace  to  their  souls. 
CHAPTER  XII. 

THIS  chapter  commences  a  new  sub- 
ject, the  discussion  of  which  continues 
to  the  close  of  the  fourteenth  chapter. 
The  general  subject  is  that  of  spiritual 
endowments,  or  the  right  mode  of  ex- 
ercising their  spiritual  gifts,  and  the 
degree  of  honour  which  was  due  to 
those  who  had  been  distinguished  by 
God  by  the  special  influences  of  his 
Spirit.  It  is  evident  that  many  in  the 
church  at  Corinth  had  been  thus  fa- 
voured ;  and  it  is  evident  that  they  had 
greyly  abused  these  endowments,  and 
that  those  who  were  thus  favoured  had 


242 


I.  CORINTHIANS. 


claimed  a  precedency  of  honour  above 
those  who  had  been  less  distinguished. 
It  is  not  improbable  that  they  had,  in 
their  letter  to  Paul  (see  Note,  ch.  vii. 
I),  requested  his  counsel  on  this  sub- 
ject, and  asked  him  to  teach  them 
what  measure  of  honour  should  be 
given  to  those  who  had  been  thus  en- 
dowed. This  subject,  as  it  was  of  im- 
portance not  only  for  them,  but  for  the 
church  at  large  in  all  future  times,  he 
proceeds  to  discuss  in  this,  and  the  two 
following  chapters ;  and  this  discussion 
closes  the  second  part  of  the  epistle. 
See  the  Introduction.  The  general 
scope  of  these  chapters  is  this.  (1.) 
He  shows  that  all  those  endowments 
were  conferred  by  the  Holy  Ghost,  and 
were  all  for  the  use  of  the  church; 
that  the  church  was  one,  but  that  there 
was  a  necessity  for  diversified  opera- 
tions in  that  church ;  and  that,  there- 
fore, no  one  should  value  himself  on 
that  gift  above  his  brother,  and  no  one 
should  feel  himself  dishonoured  be- 
cause he  had  not  been  thus  favoured. 
All  filled  important  places  in  the  church, 
just  as  the  various  members  and  parts 
of  the  human  system  were  necessary 
for  its  symmetry,  action,  and  health ; 
and  all,  therefore,  should  be  willing  to 
occupy  the  place  which  God  had  as- 
signed them.  ch.  xii.  (2.)  In  chapter 
xiii.  he  recommends  love,  or  charity,  as 
of  more  value  than  all  other  spiritual 
gifts  put  together,  and  therefore  recom- 
mends that  that  should  be  especially 
the  object  of  their  desire.  (3.)  In 
chapter  xiv.  he  gives  particular  rules 
about  the  proper  exercise  of  spiritual 
gifts  in  their  public  assemblies.  This 
chapter,  therefore,  is  occupied  in 
stating  and  illustrating  the  position 
that  all  spiritual  gifts  are  conferred  by 
the  Holy  Ghost,  and  that  no  one  should 
so  value  himself  on  this  gift  as  to 
despise  those  who  had  not  been  thus 
endowed ;  and  that  no  one  who  had 
not  thus  been  favoured  should  be  de- 
jected, or  regard  himself  as  dishonour- 
ed. This  statement  is  illustrated  in  the 
following  manner. 

(I.)  Paul  states  the  importance  of 
the  subject,  ver.  1. 


[A.D.  59 


(2.)  He  reminds  them  that  they 
were  formerly  in  a  state  of  ignorance, 
sin,  and  idolatry,  ver.  2. 

(3.)  He  states  one  mark  of  being 
under  the  influence  of  the  Spirit  of 
God — that  is,  that  it  would  lead  them 
to  acknowledge  and  honour  Jesus 
Christ.  If  the  spirit  by  which  they 
were  influenced  led  them  to  this,  it  was 
proof  that  it  was  the  Holy  Ghost,  ver.  3 
If  any  pretenders  to  inspiration  were 
in  the  habit  of  speaking  disrespectfully 
of  Jesus  Christ,  or  of  calling  him  "  ac- 
cursed" it  proved  that  they  were  not 
under  the  influence  of  the  Holy  Ghost. 

(4.)  There  were  diversities  in  the 
operations  of  the  Spirit,  but  however 
various  were  these  operations,  they  all 
proceeded  from  the  same  agent,  ver. 
4 — 11.  All  were  not,  therefore,  to  ex- 
pect precisely  the  same  influences  01 
operations ;  nor  were  they  to  suppose 
that  because  there  were  various  opera- 
tions, that  therefore  they  were  not  in- 
fluenced by  the  Spirit  of  God. 

(5.)  Paul  states  and  illustrates  the 
truth  that  the  church  is  one.  ver.  12 — 
27.  As  the  body  is  one,  yet  has  many 
members,  so  is  it  with  the  church,  ver. 
12.  The  body  has  many  members,  and 
no  members  in  the  body  are  useless, 
but  all  perform  important  parts,  however 
unimportant  they  may  seem  to  be ;  and 
no  one  member  can  say  that  it  has  no 
need  of  the  others.  So  it  is  in  the 
church,  ver.  13 — 27. 

(6.)  This  beautiful  allegory,  drawn 
from  the  functions  of  the  various  parts 
of  the  human  body,  Paul  applies  now 
to  the  church,  and  shows  (ver.  28 — 30) 
that  the  same  thing  should  be  expected 
in  the  church  of  Christ.  It  followed, 
therefore,  that  those  who  were  not  as 
highly  favoured  as  others  should  not 
regard  themselves  as  useless,  and  de- 
cline their  station  in  the  church.  It 
followed  also,  that  those  who  were  in 
inferior  stations  should  not  envy  those 
who  had  been  more  highly  favoured  ; 
and  that  those  who  were  in  more  ele- 
vated stations,  and  who  had  been  more 
signally  favoured,  should  not  look  down 
on  those  beneath  them  with  contempt. 
It  followed  also,  that  they  should  regai  d 


A..D.  59.] 


CHAPTER  XII. 


243 


2   Ye  know  that  ye  were  Gen- 
tiles,  carried   away   unto   these 


themselves  as  one  body  ;  and  love  and 
cherish  each  other  with  constant  Chris- 
tian affection. 

(7.)  Paul  tells  them  fhat  it  was  not 
mproper  to  desire  the  highest  endow- 
ments, but  says  that  he  will  propose  an 
object  of  desire  to  be  preferred  to  these 
gifts— and  that  is  LOVE.  ver.  31. 

1.  Now  concerning.    It  is  now  time 
that  I  should  speak  of  spiritual  endow- 
ments.    He  had   no  doubt  been  con- 
sulted in  regard  to  them,  and  probably 
various  questions  had  been  proposed, 
which  he   now   proceeded   to   answer. 
If  Spiritual  gifts.     The   word  "  gifts" 
is  not  in  the  original.     The  Greek  re- 
fers to  "  spiritual"  things  in  general,  or 
to  any  thing  that  is  of  a  spiritual  na- 
ture.    The  whole  discussion,  however, 
shows  that  he  refers  to  the  various  en- 
dowments, gifts,  or  graces  that  had  been 
bestowed   in  different  degrees  on   the 
members  of  the  church — including  the 
distinctions  in  graces,  and  in  degrees 
of  office   and    rank,  which   had    been 
made  in  the  Christian  church  in  gene- 
ral (ch.  xii.),  as  well  as  the  extraordi- 
nary endowments  of  the  gift  of  tongues 
which  had  been  bestowed  upon  many, 
ch.  xiv.    ^  /  would  not  have  you  igno- 
rant.    The  subject  is  of  so  much  im- 
portance  that    it  demands    particular 
attention    and    special    care.      Comp. 
Note,  ch.  x.  1.     I  would  not  have  you 
ignorant   in  regard  to  the  nature  of 
those   endowments ;    the    spirit   with 
which  they  should   be  received ;    the 
rules  to  which  they  who  are  thus  fa- 
voured should   be  subjected ;    and  the 
feelings  and   views  which   should   be 
cherished  in  all  the  members  of  the 
church  in  regard  to  them.     Nothing  is 
of  more  importance  in  the  church  than 
the  doctrine  respecting  the  influences 
and  endowments  of  the  Holy  Spirit. 

2.  Ye  know,  &c.     This  verse  is  re- 
garded by  many  as  a  parenthesis.    But 
it  is  not  necessary  to  suppose  that  it  is 
BO,  or  that  it  does  not  cohere  with  that 
which  follows.  The  design  seems  to  be 


dumb  a  idols,  even  as  ye   were 
led 


olThess.1.9. 


to  remind  them  of  their  former  misera- 
ble condition  as  idolaters,  in  order  to 
make  them  more  sensible  of  their  ad- 
vantages as  Christians,  and  that  they 
might  be  led  more  highly  to  appreciate 
their  present  condition.  Paul  often  re- 
fers Christians  to  their  former  condi- 
tion to  excite  in  them  gratitude  for 
the  mercies  that  God  has  conferred 
on  them  in  the  gospel.  See  Note,  ch. 
vi.  11.  Comp.  Rom.  vi.  17.  Eph. 
ii.  11,  12.  Titus  iii.  3.  1  That  ye 
were  Gentiles.  Heathen  ;  worshippers 
of  idols.  The  idea  is,  that  they  were 
pagans  ;  that  they  had  no  knowledge 
of  the  true  God,  but  were  sunk  in 
miserable  superstition  and  idolatry. 
1  Carried  away.  Led  along  ;  that  is, 
deluded  by  your  passions,  deluded  by 
your  priests,  deluded  by  your  vain  and 
splendid  rites  of  worship.  The  whole 
system  made  an  appeal  to  the  senses, 
and  bore  along  its  votaries  as  if  by  a 
foreign  and  irresistible  impulse.  The 
word  which  is  used  ( ,.7r*y)]utv:i)  con- 
veys properly  the  idea  of  being  carried 
into  bondage,  or  being  led  to  punish- 
ment, and  refers  here  doubtless  to  the 
strong  means  which  had  been  used  by 
crafty  politicians  and  priests  in  their 
former  state  to  delude  and  deceive 
them.  H  Unto  these  dumb  idols.  These 
idols  which  could  not  speak — an  attri- 
bute which  is  often  given  to  them,  to 
show  the  folly  of  worshipping  them. 
Ps.  cxv.  5  ;  cxxxv.  15.  Hab.  ii.  18,  19 
The  ancient  priests  and  politicians  de- 
luded the  people  with  the  notion  that 
oracles  were  uttered  by  the  idols  whom 
they  worshipped,  and  thus  they  main- 
tained the  belief  in  their  divinity.  The 
idea  of  Paul  here  seems  to  be,  (1.) 
That  their  idols  never  could  have  ut- 
tered the  oracles  which  were  ascribed 
to  them,  and  consequently  that  thej 
had  been  deluded.  (2.)  That  these 
idols  could  never  have  endowed  them 
with  such  spiritual  privileges  as  they 
now  had,  and  consequently  that  their 
present  state  was  far  preferable  to  their 


244 


I.  CORINTHIANS. 


[A.  D.  59. 


3    Wheiefore    I    give   you  to 
understand,  that  no  man "  speak- 

a  Mark  9.39.  Uno.4.2,3. 


ing  by  the  Spirit  of  God  calleth 
Jesus  1  accursed :  and  b  (hat  no 

1  or,  anathema.         b  JMatt.16.17. 


former  condition.  U  Even  as  ye  were 
led.  Were  led  by  the  priests  in  the 
temples  of  the  idols.  They  were  under 
strong  delusions  and  the  arts  of  cun- 
ning and  unprincipled  men.  The  idea 
is,  that  they  had  been  under  a  strong 
infatuation,  and  were  entirely  at  the 
control  of  their  spiritual  leaders — a  de- 
scription remarkably  applicable  now  to 
all  forms  of  imposture  in  the  world. 
No  system  of  paganism  consults  the 
freedom  and  independence  of  the  mind 
of  man  ;  but  it  is  everywhere  charac- 
terized as  a  system  of  power,  and  not 
of  thought  ;  and  all  its  arrangements 
are  made  to  secure  that  power  without 
an  intelligent  assent  of  the  understand- 
ing and  the  heart. 

3.  Wherefore  I  give  you  to  under- 
stand. I  make  known  to  you.  The 
force  of  this  expression  is,  /  give  you 
this  rule  to  distinguish,  or  by  which 
you  may  know  what  influences  and 
operations  are  from  God.  The  design 
of  the  passage  is,  to  give  them  some 
simple  general  guide  by  which  they 
could  at  once  recognise  the  operations 
of  the  Spirit  of  God,  and  determine 
whether  they  who  claimed  to  be  under 
that  operation  were  really  so.  That 
rule  was,  that  all  who  were  truly  in- 
fluenced by  the  Holy  Ghost  would  be 
disposed  to  acknowledge  and  to  know 
Jesus  Christ;  and  where  this  disposi- 
tion existed,  it  was  of  itself  a  clear  de- 
monstration that  it  was  the  operation 
of  the  Spirit  of  God.  The  same  rule 
substantially  is  given  by  John  (1  John 
iv.  2),  by  which  to  test  the  nature  of  the 
spirit  by  which  men  profess  to  be  in- 
fluenced. "  Hereby  know  ye  the  Spirit 
of  God  :  Every  spirit  that  confesses 
that  Jesus  Christ  is  come  in  the  flesh 
is  of  God."  Comp.  also  Note  to  Matt, 
xvi.  17.  t  That  no  man.  No  one 
(«//«?).  It  may  refer  to  a  man,  or  to 
demons,  or  to  those  who  pretended  to 
be  under  inspiration  of  any  kind.  And 
it  may  refer  to  the  Jews  who  may  have 
pretended  to  bo  under  the  influence  of 


God's  Spirit,  and  who  yet  anathema 
tized  and  cursed  the  name  of  Jesus. 
Or  it  may  be  intended  simply  as  a  gene- 
ral rule  ;  meaning  that  if  any  one,  who- 
ever he  might  be,  should  blaspheme  *Jie 
name  of  Jesus,  whatever  were  his  pre- 
tensions, whether  professing  to  be  under 
the  influence  of  the  Holy  Spirit  among 
the  Jews,  or  to  be  inspired  among  the 
Gentiles,  it  was  full  proof  that  he  was 
an  impostor.  The  argument  is,  that 
the  Holy  Spirit  in  all  instances  would 
do  honour  to  Jesus  Christ,  and  would 
prompt  all  who  were  under  his  influ- 
ence, to  love  and  reverence  his  name. 
If  Speaking  by  the  Spirit  of  God. 
Under  the  influence  of  inspiration. 
t  Calleth.  Says,  or  would  say  ;  that  is, 
no  such  one  would  use  the  language 
of  anathema  in  regard  to  him.  ^f  Ac- 
cursed. Marg.  Anathema  (  vad-e^ua). 
See  Note,  Acts  xxiii.  14.  Rom.  ix.  3. 
Comp.  1  Cor.  xvi.  22.  Gal.  i.  8,  9. 
The  word  is  one  of  execration,  or 
cursing  ;  and  means,  that  no  one  under 
the  influence  of  the  Holy  Spirit  could 
curse  the  name  of  Jesus,  or  denounce 
him  as  execrable  and  as  an  impostor. 
The  effect  of  the  influences  of  the  Spirit 
would  be  in  all  instances  to  inspire 
reverence  for  his  name  and  work.  It  is 
probable  that  the  Jews  were  here  prin- 
cipally intended,  since  there  is  a  bitter- 
ness and  severity  in  the  language  which 
accords  with  all  their  expressions  of 
feeling  towards  Jesus  of  Nazareth-  It 
is  possible,  also,  and  indeed  probable, 
that  the  priests  and  priestesses  ot"  the 
pagan  gods  who  pretended  to  be  under 
the  influence  of  inspiration  might  de- 
nounce the  name  of  Jesus,  because  they 
would  all  be  opposed  to  the  purity  of 
his  religion.  1  And  that  no  man  can 
say,  &c.  That  is,  that  it  cannot  occur, 
or  even  happen,  thut  any  one  will  ac- 
knowledge Jesus  as  the  Messiah  who  is 
not  influenced  by  the  Holy  Ghost.  The 
meaning  is,  not  that  no  me  has  physi- 
cal ability  to  say  that  Jesus  is  Lord 
unless  aided  by  the  Holy  Ghost,  since 


A.  D.  59.] 

man  can  say  that  Jesus  is   the 
Lord,  but  by  the  Holy  Ghost. 


CHAPTER  XII. 


245 


all  men  can  say  this  ;  but  that  no  one 
will  be  disposed  heartily  to  say  it ;  no 
one  will  acknowledge  him  as  their 
Lord  ;  it  can  never  happen  that  any 
one  will  confess  him  as  the  true  Mes- 
siah who  has  not  been  brought  to  this 
state  by  the  agency  of  the  Holy  Ghost. 
t  Is  the  Lord.  Is  the  Messiah  ;  or  shall 
acknowledge  him  as  their  Lord,  t  But 
by  the  Holy  Ghost.  Unless  he  is  in- 
fluenced by  the  Holy  Spirit.  This  is 
a  very  important  verse,  not  only  in  re- 
gard to  the  particular  subject  under 
consideration  in  the  time  of  Paul,  but 
also  in  its  practical  bearing  at  present. 
We  may  learn  from  it,  (1.)  That  it  is 
a  proof  that  any  man  is  under  the  in- 
fluence of  the  Holy  Spirit  who  is  heart- 
ily disposed  to  honour  the  name  and 
work  of  Jesus  Christ.  (2.)  Those 
forms  and  modes  of  religion ;  those  re- 
ligious opinions  and  practices,  will  be 
most  in  accordance  with  the  designs  of 
the  Spirit  of  God,  which  do  most  to  ho- 
nour the  name  and  work  of  Jesus 
Christ.  (3.)  It  is  true  that  no  man  will 
ever  cherish  a  proper  regard  for  Jesus 
Christ,  nor  love  his  name  and  work, 
unless  he  is  influenced  by  the  Holy 
Ghost.  No  man  loves  the  name  and 
work  of  the  Redeemer  by  following 
simply  the  inclinations  of  his  own  cor- 
rupt heart.  In  all  instances  of  those 
who  have  been  brought  to  a  willingness 
to  honour  him,  it  has  been  by  the 
agency  of  the  Holy  Ghost.  (4.)  If 
any  man,  in  any  way,  is  disposed  to 
disparage  the  work  of  Christ,  to  speak 
lightly  of  his  person  or  his  name ;  or 
holds  doctrines  that  infringe  on  the  ful- 
ness of  the  truth  respecting  his  divine 
nature,  his  purity,  his  atonement,  it  is 
proof  that  he  is  not  under  the  influence 
of  the  Spirit  of  God.  Just  in  propor- 
tion as  he  shall  disparage  that  work  or 
name,  just  in  that  proportu  n  does  he 
give  evidence  that  he  is  not  influenced 
by  the  Divine  Spirit ;  but  by  proud  rea- 
son, or  by  imagination,  or  by  a  heart 
that  is  not  reconciled  to  God.  (5.)  All 
21* 


2 

4  Now  there  are  diversities 
of  gifts,  but  the  same  Spirit. 

a  Heb.2.4.  IPet.l.lO. 


— 


true  religion  is  the  production  of  the 
Holy  Spirit.  For  religion  consists  es- 
sentially in  a  willingness  to  honour, 
and  love,  and  serve  the  Lord  Jesus 
Christ;  and  where  that  exists,  it  is 
produced  by  the  Holy  Spirit.  (6.)  The 
influence  of  the  Holy  Spirit  should  be 
cherished.  To  grieve  away  that  Spirit 
is  to  drive  all  proper  knowledge  of  the 
Redeemer  from  the  soul ;  to  do  this  i? 
to  leave  the  heart  to  coldness,  and  dark- 
ness, and  barrenness,  and  spiritual 
death. 

4.  Now  there  are  diversities  of  gifts. 
There  are  different  endowments  con- 
ferred on  Christians.  For  the  meaning 
of  the  word  gifts,  see  Note,  Rom.  i.  1 1. 
Comp.  Rom.  v.  15,  16  ;  vi.  23  ;  xi.  29; 
xii.  6.  1  Cor.  i.  7 ;  vii.  7.  H  But  the 
same  Spirit.  Produced  by  the  same 
Spirit— the  Holy  Ghost.  What  those 
diversities  of  gifts  are,  the  apostle  enu- 
merates in  ver.  8 — 11.  The  design  for 
which  he  refers  to  these  various  endow- 
ments is  evidently  to  show  those  whom 
he  addressed,  that  since  they  are  all 
produced  by  the  same  Holy  Spirit,  have 
all  the  same  divine  origin,  and  are  all 
intended  to  answer  some  important 
purpose  and  end  in  the  Christian 
church,  that,  therefore,  none  are  to  be 
despised ;  nor  is  one  man  to  regard 
himself  as  authorized  to  treat  another 
with  contempt.  The  Spirit  has  divided 
and  conferred  those  gifts  according  to 
his  sovereign  will ;  and  his  arrange- 
ments should  be  regarded  with  submis- 
sion, and  the  favours  which  he  confers 
should  be  received  with  thankfulness. 
That  the  Holy  Spirit — the  third  person 
of  the  adorable  Trinity — is  here  intend- 
ed by  the  word  "  Spirit,"  seems  to  be 
manifest  on  the  face  of  the  passage, 
and  has  been  the  received  interpreta- 
tion of  the  church  until  it  was  called  in 
question  by  some  recent  German  com- 
mentators, at  the  head  of  whom  was 
Eichhorn.  It  is  not  the  design  of  these 
notes  to  go  into  an  examination  of 
questions  of  criticism,  such  as  an  in 


246 


I.  CORINTHIANS. 


[A.  D.  59. 


5  And  there  are  differences  of 
1  administrations,  but  the  same 
Lord. 

»  or,  ministries. 


6  And  there  are  diversities  fl 
of  operations  ;  but  it  is  the  same 
God  which  worketh  all  in  all. 

a  Rom.l2.G,&c. 


quiry  like  this  would  involve.  Nor  is 
it  necessary.  Some  of  the  arguments 
by  which  the  common  interpretation  is 
defended  are  the  following.  (1.)  It  is 
the  obvious  interpretation.  It  isk  that 
which  occurs  to  the  great  mass  of  read- 
ers, as  the  true  and  correct  exposition. 
(2.)  It  accords  with  the  usual  meaning 
of  the  word  Spirit.  No  other  intelli- 
gible sense  can  be  given  to  the  word 
here.  To  say,  with  Eichhorn,  that  it 
means  "  nature,"  that  there  are  the 
same  natural  endowments,  though  cul- 
tivated in  various  measures  by  art  and 
education,  makes  manifest  nonsense, 
and  is  contrary  to  the  whole  structure 
and  scope  of  the  passage.  (3.)  It  ac- 
cords with  all  the  other  statements  in 
the  New  Testament,  where  the  endow- 
ments here  referred  to,  "  wisdom/' 
"knowledge,"  "faith,"  "working  of 
miracles,"  &c.,  are  traced  to  the  Holy 
Spirit,  and  are  regarded  as  his  gift. 
(4.)  The  harmony,  the  concinnity  of 
the  passage  is  destroyed  by  supposing 
that  it  refers  to  any  thing  else  than  the 
Holy  Spirit.  In  this  verse  the  agency 
of  the  Spirit  is  recognised,  and  his  ope- 
rations on  the  mind  referred  to ;  in  the 
next  verse  the  agency  of  the  Son  of 
God  (see  note  on  the  verse)  is  referred 
to ;  and  in  the  following  verse,  the 
agency  of  God — evidently  the  Father — 
is  brought  into  view  ;  and  thus  the  en- 
tire passage  (ver.  4 — 6)  presents  a  con- 
nected view  of  the  operations  performed 
*  by  the  Father,  Son,  and  Holy  Ghost  in 
the  work  of  redemption.  To  deny  that 
this  verse  refers  to  the  Holy  Spirit  is  to 
break  up  the  harmony  of  the  whoie 
passage,  and  to  render  it  in  no  small 
degree  unmeaning.  But  if  this  refers 
to  the  Holy  Spirit,  then  it  is  an  unan- 
swerable argument  for  his  personality, 
and  for  his  being  on  an  equality  with 
the  Father  and  the  Son. 

5.   Of  administrations.     Marg.  Mi- 
nistries.    Thi  word  properly  denotes 


ministries ;  so  that  there  are  different 
ranks  and  grades  in  the  ministries  wmch 
Christ  has  appointed,  to  wit,  those  spe« 
cified  in  ver.  9,  10.  28.  1  But  the 
same  Lord.  This  refers  evidently  to 
the  Lord  Jesus,  by  whom  these  various 
orders  of  ministers  were  appointed,  and 
under  whose  control  they  are.  See 
Note,  Acts  i.  24.  Comp.  Eph.  iv.  5. 
The  term  Lord,  when  it  stands  by  it- 
self in  the  New  Testament,  usually  re- 
fers to  the  Lord  Jesus,  the  name  by 
which  he  was  commonly  known  by  the 
disciples.  See  John  xx.  25.  The  fact 
also  that  this  stands  between  the  men- 
tion of  the  work  of  the  Spirit  (ver.  4) 
and  the  work  of  God  (ver.  6),  and  the 
fact  that  to  the  Lord  Jesus  appertained 
the  appointment  of  these  various  grades 
of  officers  in  the  church  (comp.  Matt. 
x.  1,  seq.,  and  Luke  x.  1,  seq.),  is  fur- 
ther proof  that  this  refers  to  him.  The 
design  of  the  verse  is,  to  show  that  all 
these  offices  had  their  appointment  from 
him  ;  and  that  since  all  were  his  ap 
pointment,  and  all  were  necessary,  no 
one  should  be  proud  of  an  elevated  sta- 
tion ;  no  one  should  be  depressed,  01 
feel  himself  degraded,  because  he  had 
been  designated  to  a  morfi  humble  of- 
fice. 

6.  Of  operations.  Of  works;  to  wit, 
of  miracles,  such  as  God  produces  in 
the  church,  in  the  establishment  and 
defence  of  his  religion.  There  are  dif- 
ferent operations  on  the  mind  and  heart ,' 
and  different  powers  given  to  man,  or 
different  qualifications  in  building  up 
and  defending  his  cause.  Or  it  may 
be,  possibly,  that  Paul  here  refers  to 
the  works  of  God  mainly  for  mere  illus- 
tration, and  by  the  word  "  operations" 
moans  the  works,  which  God  has  per- 
formed in  creation  and  providence.  His 
works  are  various.  They  are  not  all 
alike,  though  they  come  from  the  same 
hand.  The  sun,  the  moon,  the  stars, 
the  earth  are  different ;  the  trees  of  the 


\.D.59] 
7    But 


CHAPTER  XII. 


247 


the    manifestation 

a  Eph.4.7. 


of 


forest,  the  beasts  of  the  field,  the  fowls 
of  the  air,  the  inhabitants  of  the  deep 
are  different ;  the  flowers,  and  shrubs, 
and  herbs  are  different  from  each  other ; 
yet,  however  much  they  may  vary,  they 
are  formed  by  the  same  hand,  are  the 
productions  of  the  same  God,  are  to  be 
regarded  as  proofs  of  the  same  wisdom 
and  power.  The  same  thing  should 
be  expected  in  his  church ;  and  we 
should  anticipate  that  the  endowments 
of  its  members  would  be  various.  ^  But 
it  is  the  same  God.  The  same  Father ; 
all  these  operations  are  produced  by  the 
same  God.  They  should  not,  therefore, 
be  undervalued  or  despised  ;  nor  should 
any  one  be  unduly  elated,  or  pride  him- 
self on  what  has  been  conferred  by 
God  alone,  t  All  in  all.  All  these  ope- 
rations are  to  be  traced  to  him.  His 
agency  is  everywhere.  It  is  as  really 
seen  in  the  insect's  wing  as  in  the  limbs 
of  the  mammoth;  as  really  in  the  hum- 
blest violet  as  in  the  loftiest  oak  of  the 
forest.  All,  therefore,  should  regard 
themselves  as  under  his  direction,  and 
should  submit  to  his  arrangements.  If 
men  regard  their  endowments  as  the 
gift  of  God,  they  will  be  thankful  for 
them,  and  they  will  not  be  disposed  to 
despise  or  undervalue  others  who  have 
been  placed  in  a  more  humble  condition 
and  rank  in  the  church. 

7.  But  the  manifestation  of  the  Spi- 
rit. The  word  "  manifestation"  (9*^- 
£a>!r/c)  means  properly  that  which  makes 
manifest,  conspicuous,  or  plain ;  that 
which  illustrates,  or  makes  any  thing 
seen  or  known.  Thus  conduct  mani- 
fests the  state  of  the  heart ;  and  the  ac- 
tions are  a  manifestation,  or  showing 
forth  of  the  real  feelings.  The  idea 
here  is,  tha  there  is  given  to  those  re- 
ferred to,  such  gifts,  endowments,  or 
graces  as  shall  manifest  the  work  and 
nature  of  the  Spirit's  operations  on  the 
mind  ;  such  endowments  as  the  Spirit 
makes  himself  known  by  to  men.  All 
that  he  produces  in  the  mind  is  a  mani- 
festation of  his  character  and  work,  in 


the  Spirit  is  given  to  every  man 
to  profit"  withal. 


the  same  way  as  the  works  of  God  in 
the  visible  creation  are  a  manifestation 
of  his  perfections.  ^  Is  given  to  every 
man,  To  every  man  whose  case  is  here 
under  consideration.  The  idea  is  not 
at  all  that  the  manifestation  of  the  Spirit 
is  given  to  all  men  indiscriminately,  to 
pagans,  and  infidels,  and  scoffers  as 
well  as  to  Christians.  The  apostle 
is  discoursing  only  of  those  who  are 
Christians,  and  his  declaration  should 
be  confined  to  them  alone.  Whatever 
may  be  true  of  other  men,  this  state- 
ment should  be  confined  wholly  to 
Christians,  and  means  simply  that  the 
Spirit  of  God  gives  to  each  Christian 
such  graces  and  endowments  as  he 
pleases  ;  that  he  distributes  his  gifts  to 
all,  not  equally,  but  in  a  manner  which 
he  shall  choose ;  and  that  the  design 
of  this  is,  that  all  Christians  should  use 
his  endowments  for  the  common  good. 
This  passage,  therefore,  is  very  impro- 
perly adduced  to  prove  that  the  gifts 
and  graces  of  the  Holy  Spirit  are  con- 
ferred alike  on  all  men,  and  that  pagans, 
and  blasphemers,  and  sinners  in  gene- 
ral are  under  his  enlightening  influ- 
ences. It  has  no  reference  to  any  such 
doctrine,  but  should  be  interpreted  as 
referring  solely  to  Christians,  and  the 
various  endowments  which  are  confer- 
red on  them.  ^  To  profit  withal  (TT^S 
TO  sry^gjy).  Unto  profit;  i.e.  for  uti- 
lity, or  use;  or  to  be  an  advantage  to 
the  church ;  for  the  common  good  ol 
all.  This  does  not  mean  that  each  one 
must  cultivate  and  improve  his  graces 
and  gifts,  however  true  that  may  be,  but 
that  they  are  to  be  used  for  the  common 
good  of  the  church  ;  they  are  bestowed 
for  utility,  or  profit ;  they  are  con- 
ferred in  such  measures  and  in  such  a 
manner  as  are  best  adapted  to  be  useful, 
and  to  do  good.  They  are  bestowed 
not  on  all  equally,  but  in  such  a  manner 
as  shall  best  subserve  the  interests  of 
piety  and  the  church,  and  as  shall  tend 
harmoniously  to  carry  on  the  great  in« 
terests  of  religion,  and  further  the  we! 


I.  CORINTHIANS. 


8  For  to  one  is  given,  by  the 
Spirit,  fl  the  word  of  wisdom  ; b 
to  another  the  word  of  know- 
ledge, e  by  the  same  Spirit ; 

alsa.ll.2,3.        b  c.2.6,7.        c  c.13.2. 


fare  of  the  whole  Christian  body.  The 
doctrine  of  this  verse  is,  therefore,  (1.) 
That  the  Holy  Spirit  bestows  such 
endowments  on  all  Christians  as  he 
pleases;  and,  (2.)  That  the  design  is, 
in  the  best  manner  to  promote  the 
common  welfare — the  peace  and  edi- 
fication of  the  whole  church.  It  fol- 
lows from  this,  (1.)  That  no  Christian 
should  be  unduly  elated,  as  if  he  were 
more  worthy  than  others,  since  his  en- 
dowments are  the  simple  gift  of  God  ; 
(2.)  That  no  Christian  should  be  de- 
pressed and  disheartened,  as  if  he  occu- 
pied an  inferior  or  unimportant  station, 
since  his  place  has  also  been  assigned 
him  by  God ;  (3.)  That  all  should  be 
contented,  and  satisfied  with  their  allot- 
ments in  the  church,  and  should  strive 
only  to  make  the  best  use  of  their  talents 
and  endowments;  and,  (4.)  That  all 
should  employ  their  time  and  talents 
for  the  common  utility  ;  for  the  fur- 
therance of  the  common  welfare,  and 
the  advancement  of  the  kingdom  of 
Christ  on  earth. 

8.  For  to  one  is  given.  In  order  to 
show  what  endowments  he  refers  to, 
the  apostle  here  particularizes  the  va- 
rious gifts  which  the  Holy  Spirit  im- 
parts in  the  church.  ^  By  the  Spirit. 
By  the  Holy  Ghost ;  by  his  agency  on 
the  mind  and  heart.  ^  The  word  of 
wisdom.  One  he  has  endowed  with 
wisdom,  or  has  made  distinguished  for 
wise,  and  prudent,  and  comprehensive 
views  of  the  scheme  of  redemption,  and 
with  a  faculty  of  clearly  explaining  it 
to  the  apprehension  of  men.  It  is  not 
certain  that  the  apostle  meant  to  say 
that  this  was  the  most  important  or 
most  elevated  endowment  because  he 
places  it  first  in  order.  His  design  does 
not  seem  to  be  to  observe  the  order  of 
importance  and  value,  but  to  state,  as 
it  occurred  to  him,  the  fact  that  these 
Carious  endowments  had  been  conferred 


[A.  D.  59 

9  To  another  faith,  d  by  the 
same  Spirit;  to  another  the 
gifts  of  healing,  e  by  the  same 
Spirit ; 

d  Eph.2.8. 


e  Mark  16. 18.  James  5.14. 


on  different  men  in  the  church.  The 
sense  is,  that  one  man  would  be  pro- 
minent and  distinguished  as  a  wise 
man — a  prudent  counsellor,  instructor, 
and  adviser.  ^  To  another  the  word 
of  knowledge.  Another  would  be  dis- 
tinguished for  knowledge.  He  would 
be  learned;  would  have  a  clear  view 
of  the  plan  of  salvation,  and  of  the  doc- 
trines and  duties  of  religion.  The  same 
variety  is  observed  in  the  ministry  at  all 
times.  One  man  is  eminent  as  a  wise 
man  ;  another  as  a  man  of  intelligence 
and  knowledge ;  and  both  may  be 
equally  useful  in  their  place  in  the 
church.  J  By  the  saint  Spirit.  All 
is  to  be  traced  to  the  same  Spirit ;  all, ' 
therefore,  may  be  really  useful  and  ne- 
cessary ;  and  the  one  should  not  pride 
himself  in  his  endowments  above  the 
other. 

9.  To  another  faith.  Another  shall 
be  distinguished  for  simple  confidence 
in  God  ;  and  his  endowment  is  also 
given  by  the  same  Spirit.  Many  of  the 
most  useful  men  in  the  church  are  dis- 
tinguished mainly  for  their  simple  con- 
fidence in  the  promises  of  God  ;  and 
often  accomplish  more  by  prayer  and 
by  their  faith  in  God  than  others  do 
who  are  distinguished  for  their  wisdom 
and  learning.  Humble  piety  and  re- 
liance in  the  divine  promises,  and  that 
measure  of  ardour,  fearlessness,  and  zeal 
which  result  from  such  confidence ; 
that  belief  that  all  obstacles  must  be 
and  will  be  overcome  that  oppose  the 
gospel ;  and  that  God  will  secure  the 
advancement  of  his  cause,  will  often  do 
infinitely  more  in  the  promotion  of  his 
kingdom  than  the  most  splendid  en 
dowments  of  learning  and  talent.  In 
deed,  if  a  man  were  disposed  to  do  good 
on  the  widest  scale  possible,  to  do  the 
utmost  that  he  possibly  could  in  saving 
men,  he  would  best  accomplish  it  by 
seeking  simple /ai'/ A  ir  God  s  aid  and 


.  D.  59.  j 


CHAPTER  XII. 


219 


10  To  another  the  working 
of  miracles  ;  to  another  prophe- 
cy ;  to  another  discerning  of  spi- 


prorniscs,  and  then  under  the  influence 
of  this,  engage  with  ardour  in  doing 
what  he  could.  Faith  is  one  of  the 
highest  endowments  of  the  Christian 
life ;  and  yet,  though  all  may  attain  it, 
it  is  one  of  the  rarest  endowments.  Per- 
haps by  many  it  is  despised,  because  it 
may  be  obtained  by  aii;  because  it  is  a 
grace  in  which  the  poor  and  the  humble 
may  be  as  much  distinguished  as  the 
man  of  splendid  talents  and  profound 
learning.  ^  To  another  tke  gifts  of 
healing.  See  Mark  xvi.  18.  This  was 
promised  to  the  disciples  of  the  Saviour; 
and  in  the  early  church  was  conferred 
on  many.  Comp.  Acts  v.  12.  15,  16; 
xix.  12.  It  would  seem  from  this  pas- 
sage that  the  gift  of  healing  was  con- 
ferred on  some  in  a  more  eminent  de- 
gree than  on  others. 

10.  To  another  the  working  of  mi- 
racles- Commentators  have  felt  some 
perplexity  in  distinguishing  this  from 
what  is  mentioned  in  ver.  9  of  the  gift 
of  healing.  It  is  evident  that  the  apostle 
there  refers  to  the  power  of  working 
miracles  in  healing  inveterate  and  vio- 
lent diseases.  The  expression  here 
used,  "  working  of  miracles"  (m^M'^xTX 
Juvafteuv),  refers  probably  to  the  more 
extraordinary  and  unusual  kinds  of 
miracles ;  to  those  which  were  regarded 
as  in  advance  of  the  power  of  healing 
diseases.  It  is  possible  that  it  may  denote 
what  the  Saviour  had  reference  to  in 
Mark  xvi.  18,  where  he  said  they  should 
take  up  serpents,  and  if  they  drank  any 
deadly  thing  it  should  not  hurt  them ; 
and  possibly  also  to  the  power  of  laising 
up  the  dead.  That  this  power  was  pos- 
sessed by  the  apostles  is  well  known  ; 
ard  it  is  possible  that  it  was  possessed 
by  others  also  of  the  early  Christians. 
It  is  clear  from  all  this  that  there  was 
a  difference  even  among  those  who 
had  the  power  of  working  miracles,  and 
that  Vhis  power  was  conferred  in  a  more 
eminent  degree  on  some  than  on  others. 


rits  ;  °  to  another  divers  kinds  of 
tongues  ;  b  to  another  the  inter- 
pretation of  tongues : 

olJno.4.1.         b  Acts  2.4,7- 11. 


Indeed,  the  extraordinary  endowments 
conferred  on  the  apostles  and  the  early 
Christians  seem  to  have  been  regulated 
to  a  remarkable  degree  in  accordance 
with  the  rule  by  which  ordinary  endow- 
ments are  conferred  on  men.  Though 
all  men  have  understanding,  memory, 
imagination,  bodily  strength,  &c.,  yet 
one  has  these  in  a  more  eminent  degree 
than  others ;  and  one  is  characterized 
for  the  possession  of  one  of  those  quali- 
ties more  than  for  another.  Yet  all  are 
bestowed  by  the  same  God.  So  it  was 
in  regard  to  the  extraordinary  endow- 
ments conferred  on  the  early  Christians, 
Comp.  ch.  xiv.,  especially  ver.  32. 

10.  To  another  prophecy.  See  Note. 
Rom.  xii.  6.  ^  To  another  discerning 
of  spirits.  Comp.  1  John  iv.  1.  This 
must  refer  to  some  power  of  searching 
into  the  secrets  of  the  heart;  of  know- 
ing what  were  a  man's  purposes,  views, 
and  feelings.  It  may  relate  either  to 
the  power  of  determining  by  what  spirit 
a  man  spoke  who  pretended  to  be  in- 
spired, whether  he  was  truly  inspired 
or  whether  he  was  an  impostor ;  or  it 
may  refer  to  the  power  of  seeing  whe- 
ther a  man  was  sincere  or  not  in  his 
Christian  profession.  That  the  apostles 
had  this  power,  is  apparent  from  the 
case  of  Ananias  and  Sapphira  (Acts  v. 
1 — 10),  and  from  the  case  of  Ely  mas, 
Acts  xiii.  9 — 11.  It  is  evident  that 
where  the  gift  of  prophecy  and  in- 
spiration was  possessed,  and  where  it 
would  confer  such  advantages  on  those 
who  possessed  it,  there  would  be  many 
!  pretenders  to  it;  and  that  it  would  be 
j  of  vast  importance  to  the  infant  church, 
|  in  order  to  prevent  imposition,  that 
j  there  should  be  a  power  in  the  church 
of  detecting  the  imposture.  1  To  ano- 
ther divers  kinds  of  tongues.  The 
power  of  speaking  various  languages. 
!  See  Acts  ii.  4.  7- -11.  This  passage 
|  also  seems  to  imply  that  the  extraor- 
dinary endowments  of  the  Holy  Spiri 


250 


f.  CORINTHIANS. 


[A.  D  59. 


11    But  all  these  worketh  that 
one  and  the  selfsame  Spirit,  di- 


vrerc  not  conferred  on  all  alike.  Tf  To 
another  the  interpretation  of  tongues. 
The  power  of  interpreting  foreign  lan- 
guages ;  or  of  interpreting  the  language 
which  might  be  used  by  the  "  prophets" 
in  their  communications.  See  Note, 
ch.  xiv.  27.  This  was  evidently  a  fa- 
culty different  from  the  power  of  speak- 
ing a  foreign  language ;  and  yet  it  might 
be  equally  useful.  It  would  appear 
possible  that  some  might  have  had  the 
power  of  speaking  foreign  languages 
who  were  not  themselves  apprized  of 
the  meaning,  and  that  interpreters  were 
needful  in  order  to  express  the  sense  to 
the  hearers.  Or  it  may  have  been  that 
in  a  promiscuous  assembly,  or  in  an 
assembly  made  up  of  those  who  spoke 
different  languages,  a  part  might  have 
understood  what  was  uttered,  and  it  was 
needful  that  an  interpreter  should  ex- 
plain it  to  the  other  portion.  See  Notes 
on  ch.  xiv.  28. 

11.  But  all  these.  All  these  various 
endowments.  ^  Workelh.  Produces. 
AH  these  are  to  be  traced  to  him.  \  That 
one  and  the  selfsame  Spirit.  The 
Holy  Spirit.  Acts  ii.  They  were  all, 
though  so  different  in  themselves,  to  be 
traced  to  the  Holy  Ghost,  just  as  all 
the  natural  endowments  of  men — their 
strength,  memory,  judgment,  &c. — 
though  so  various  in  themselves,  are 
to  be  traced  to  the  same  God.  1  Di- 
viding to  every  man  severally.  Con- 
ferring on  each  one  as  he  pleases.  He 
confers  on  each  one  that  which  he  sees 
to  be  best  and  most  wise  and  proper. 
t  As  he  will.  As  he  chooses  ;  or  as  in 
his  view  seems  best.  Dr.  Doddridge 
remarks  that  this  word  does  "  not  so 
much  express  arbitrary  pleasure,  as  a 
determination  founded  on  wise  coun- 
sel." It  implies,  however,  that  he  does 
it  as  a  sovereign  ;  as  he  sees  to  be  right 
and  best.  He  distributes  these  favours 
as  to  him  seems  best  adapted  to  promote 
the  welfare  of  the  whole  church  and  to 
advance  his  cause.  Some  of  the  doc- 


viding  a  to  every  man  severally 
as  he  will. 


ver.6. 


trines  which  are  taught  by  this  verse 
are  the  following :  (1.)  The  Holy  Ghost 
is  a  person.  For,  he  acts  as  a  person; 
distributes  favours,  confers  endowments 
and  special  mercies  "  as  he  will."  This 
proves  that  he  is,  in  some  respects,  dis- 
tinguished from  the  Father  and  the 
Son.  It  would  be  absurd  to  say  of  an 
attribute  of  God,  that  it  confers  favours, 
and  distributes  the  various  endowments 
of  speaking  with  tongues,  and  raising 
the  dead.  And  if  so,  then  the  Holy 
Ghost  is  not  an  attribute  of  God. 
(2.)  He  is  a  sovereign.  He  gives  to 
all  as  he  pleases.  In  regard  to  spiritual 
endowments  of  the  highest  order,  he 
deals  with  men  as  he  does  in  the  com- 
mon endowments  bestowed  on  men, 
and  as  he  does  in  temporal  blessings. 
He  does  not  bestow  the  same  blessings 
on  all,  nor  make  all  alike.  He  dis- 
penses his  favours  by  a  rule  which  he 
has  not  made  known,  but  which,  we 
may  be  assured,  is  in  accordance  with 
wisdom  and  goodness.  He  wrongs  no 
one ;  and  he  gives  to  all,  the  favours 
which  might  be  connected  with  eternal 
life.  (3.)  No  man  should  be  proud  of 
his  endowments.  Whatever  they  may 
be,  they  are  the  gifts  of  God,  bestowed 
by  his  sovereign  will  and  mercy.  But 
assuredly  we  should  not  be  proud  of 
that  which  is  the  mere  gift  of  another; 
and  which  has  been  bestowed,  not  in 
consequence  of  any  merit  of  ours,  but 
according  to  his  mere  sovereign  will. 
(4.)  No  man  should  be  depressed,  01 
should  despise  his  own  gifts,  howevei 
humble  they  may  be.  In  their  own 
place,  they  may  be  as  important  as  the 
higher  endowments  of  others.  That 
God  has  placed  him  where  he  is,  or  has 
given  less  splendid  endowments  than 
he  has  to  others,  is  no  fault  of  his. 
j  There  is  no  crime  in  it ;  and  he  should, 
!  therefore,  strive  to  improve  his  "  one 
i  talent,"  and  to  make  himself  nstful  in 
the  rank  where  he  is  placed.  And, 
1  (5.)  No  man  should  despise  another 


A.  D.  59.J 


CHAPTER  XII. 


251 


12  For  as  the  body  is  one, 
and  hath  many  members,  and 
all  the  members  of  that  one 


because  he  is  in  a  more  humble  rank, 
or  is  less  favoured  than  himself.  God 
has  made  the  difference,  and  we  should 
respect  and  honour  his  arrangements, 
and  should  show  that  respect  and  ho- 
nour by  regarding  with  kindness,  and 
treating  as  fellow  labourers  with  us,  all 
who  occupy  a  more  humble  rank  than 
we  do. 

12.  For  as  the  body  is  one.     The 
general    sentiment  which    the    apostle 
had  been  illustrating  and  enforcing  was, 
that  all  the   endowments  which   were 
possessed  in  the  church  were  the  work 
of  the  same  Holy  Spirit,  and  that  they 
ought  to  be  appropriately  cherished  and 
prized,  as  being  all  useful  and  valuable 
in  their  places.    This  sentiment  he  now 
illustrates  (ver.  12—27)  by  a  beautiful 
similitude  taken  from   the  mutual  de- 
pendence of  the  various  parts  of  the 
human  body.    The  human  body  is  one, 
and  yet  is  composed  of  various  members 
and  parts  that  all  unite  harmoniously 
in  one  whole,     ^  Being  many.     Or, 
although  they  are  many ;  or  while  they 
are  in  some  respects  separate,  and  per- 
form distinct   and  different  functions, 
yet  they  all  unite  in  one  harmonious 
whole.      ^  So   also  is    Christ.      The 
church  is  represented  as  the  body  of 
Christ  (ver.  27),  meaning  that  it  is  one, 
and  that  he  sustains  to  it  the  relation 
of  Head.     Comp.  Eph.  i.  22,  23.     As 
the  head  is  the  most  important  part  of 
the  body,  it  may  be  put  for  the  whole 
body;  and  the  name  Christ  here,  the 
head  of  the  church,  is  put  for  the  whole 
body  of  which  he  is    the   head ;    and 
means  here   the  Christian   society,  or 
the  church.     This  figure,  of  a  part  for 
the  whole,  is  one  that  is  common  in  all 
languages.     See  Note,  Rom.  xii.  4,  5. 

13.  For  by  one  Spirit.    That  is,  by 
the  agency  or  operation  of  the  same 
Spirit,  the  Holy  Ghost,  we  have  been 
united  into  one  body.     The  idea  here 
is  the  same  as  that   presented   above 


body,    being    many,    are    one 
body;  so    also  is  Christ. 

13  For  by  one  Spirit  are  we 

a  ver.27. 


(ver.  7.  11),  by  which  all  the  endow- 
ments of  Christians  are  traced  to  the 
same  Spirit.  Paul  here  says,  that  that 
Spirit  had  so  endowed  them  as  to  fit 
them  to  constitute  one  body,  or  to  be 
united  in  one,  and  to  perform  the  vari- 
ous duties  which  resulted  from  their 
union  in  the  same  Christian  church. 
The  idea  of  its  having  been  done  by 
one  and  the  same  Spirit  is  kept  up  and 
often  presented,  in  order  that  the  en- 
dowments conferred  on  them  might  be 
duly  appreciated.  ^  Are  we  all.  Every 
member  of  the  church,  whatever  may 
be  his  rank  or  talents,  has  received  his 
endowments  from  the  same  Spirit. 
^f  Baptized  into  one  body.  Many  sup- 
pose that  there  is  reference  here  to  the 
ordinance  of  baptism  by  water.  But 
the  connexion  seems  rather  to  require 
us  to  understand  it  of  the  baptism  of 
the  Holy  Ghost  (Matt.  iii.  11) ;  and  if 
so,  it  means,  that  by  the  agency  of  the 
Holy  Spirit,  they  had  all  been  fitted, 
each  to  his  appropriate  place,  to  consti- 
tute the  body  of  Christ — the  church. 
If,  however,  it  refers  to  the  ordinance 
of  baptism,  as  Bloomfield,  Calvin, 
Doddridge,  &c.  suppose,  then  it  means, 
that  by  the  very  profession  of  religion 
as  made  at  baptism,  by  there  being  but 
one  baptism  (Eph.  iv.  5),  they  had  all 
professedly  become  members  of  one  ana 
the  same  body.  The  former  interpre- 
tation, however,  seems  to  me  best  to 
suit  the  connexion,  f  Whether  we  be 
Jews  or  Gentiles.  There  is  no  differ- 
ence. All  are  on  a  level.  In  regard  to 
the  grand  point,  no  distinction  is  mad«, 
whatever  may  have  been  our  former 
condition  of  life,  f  Bond  or  free.  It 
is  evident  that  many  who  were  slaves 
were  converted  to  the  Christian  faith. 
Religion,  however,  regarded  all  as  on  a 
level ;  and  conferred  no  favours  on  the 
free  which  it  did  not  on  the  slave.  It 
was  one  of  the  happy  lessons  of  Chris- 
tianity, that  it  taught  men  that  in  the 


252  I.  CORINTHIANS.  [A.  D   5* 

all  a  baptized  into  one  body,  I  cause  I  am  not  the  hand,  I  am 
whether  ive  be  Jews  or  Gen-  not  of  the  body;  is  it  therefor* 
tiles, l  whether  we  be  bond  or  not  of  the  body  ? 


free  ;  and  have  been  all  made  to 
drink  6  into  one  Spirit. 

14  For  the  body  is  not  one 
member,  but  many. 

15  If  the  foot  shall  say,  Be- 


a  Jno.l.lG.  Eph.4.5. 
7.37-39. 


Greeks.         b  Jno. 


16  And  if  the  ear  shall  say, 
Because  I  am  not  the  eye,  I  am 
not  of  the  body ;  is  it  therefore 
not  of  the  body  ? 

17  If  the  whole  body  were  an 
eye,   where  were  the   hearing? 


great  matters  pertaining  to  their  eternal 
interests  they  Were  on  the  same  level. 
This  doctrine  would  tend  to  secure, 
more  than  any  thing  else  could,  the 
proper  treatment  of  those  who  were  in 
bondage,  and  of  those  who  were*  in 
humble  ranks  of  life.  At  the  same  time 
it  would  not  diminish,  but  would  in- 
crease their  real  respect  for  their  mas- 
ters, and  for  those  who  were  above 
them,  if  they  regarded  them  as  fellow 
Christians,  and  destined  to  the  same 
heaven.  See  Note,  ch.  vii.  22.  1  And 
have  been  all  made  to  drink,  &c.  This 
probably  refers  to  their  partaking  to- 
gether of  the  cup  in  the  Lord's  supper. 
The  sense  is,  that  by  their  drinking  of 
the  same  cup  commemorating  the  death 
of  Christ,  they  had  partaken  of  the 
same  influences  of  the  Holy  Ghost, 
which  descend  alike  on  all  who  observe 
that  ordinance  in  a  proper  manner. 
They  had  shown  also,  that  they  be- 
longed to  the  same  body,  and  were  all 
united  together ;  and  that  however  va- 
rious might  be  their  graces  and  endow- 
ments, yet  they  all  belonged  to  the  same 
great  family. 

14.  For  the  body,  &c.    The  body  is 
made  up  of  many  members,  which  have 
various  offices.     So  it  is  in  the  church. 
We   are   to  expect   the   same  variety 
there ;    and  we   are   not   to   presume 
either  that  all  will  be  alike,  or  that  any 
member  that  God  has  placed  there  will 
be  useless. 

15.  If  the  foot  shall  say,  &c.    The 
same  figure  and  illustration  which  Paul 
here  uses  occurs  also  in  heathen  wri- 
ters.    It  occurs  in  the  apologue  which 
was   used   by   Menenius   Agrippa,    as 
related  by  Livy  (lib.  ii.  cap.  32),  in 


which  he  attempted  to  repress  a  rebel- 
lion which  had  been  excited  against  the 
nobles  and  senators,  as  useless  and 
cumbersome  to  the  state.  Menenius,  in 
order  to  show  the  folly  of  this,  repre- 
sents the  different  members  of  the  body 
as  conspiring  against  the  stomach,  as 
being  inactive,  and  as  refusing  to  la- 
bour, and  consuming  every  thing.  The 
consequence  of  the  conspiracy  which 
the  feet,  and  hands,  and  mouth  entered 
into,  was  a  universal  wasting  away  of 
the  whole  frame  for  want  of  the  nutri- 
ment which  would  have  been  supplied 
from  the  stomach.  Thus  he  argued  it. 
would  be  by  the  conspiracy  against  the 
nobles,  as  being  inactive,  and  as  con- 
suming all  things.  The  representation 
had  the  desired  effect,  and  quelled  the 
rebellion.  The  same  figure  is  used  also 
by  ^Esop.  The  idea  here  is,  that  as  the 
foot  and  the  ear  could  not  pretend  that 
they  were  not  parts  of  the  body,  and 
even  not  important,  because  they  were 
not  the  eye,  &c. ;  that  is,  were  not 
more  honourable  parts  of  the  body  ;  so 
no  Christian,  however  humble  his  en- 
dowments, could  pretend  that  he  was 
useless  because  he  was  not  more  highly 
gifted,  and  did  not  occupy  a  nv>re  ele 
vated  rank. 

17.  If  the  whole  body,  &c.  The  idea 
in  this  verse  is,  that  all  the  parts  of  the 
body  are  useful  in  their  proper  place, 
and  that  it  would  be  as  absurd  to  re- 
quire or  expect  that  all  the  members  of 
the  church  should  have  the  same  en- 
dowments, as  it  would  be  to  attempt  to 
make  the  body  all  eye.  If  all  were  the 
same ;  if  all  had  the  same  endowments, 
important  offices  which  ar^  now  secured 
by  the  other  member?  would  be  un- 


A.D.59.] 

If  the  whole  were  hearing,  where 
were  the  smelling  ? 

18  But  now  hath  God  set0 the 
members  every  one  of  them  in 
the  body  as  *  it  hath  pleased  him. 

19  And  if  they  were  all  one 
member,  where  were  the  body? 

20  But  now   are  they  many 
members,  yet  but  one  body. 

a  vcr.28.        b  Rom. 12.3.  ver.ll. 


CHAPTER  XII. 


25? 


21  And  the   eye  cannot  saj* 

!  unto  the  hand,  I  have  no  need 
of  thee :  nor  again,  the  head 
to  the  feet,  I  have  no  need  of 
you. 

22  Nay  iLUch   more,   those* 
members    of   the    body,    which 
seem  to  be  more  feeble,  are  ne 
cessary : 

cEccl.4.9-12;  9.14,15. 


known.  All,  therefore,  are  to  be  satis- 
fied with  their  allotment ;  all  are  to  be 
honoured  in  their  appropriate  place. 

18.  Hath  God  set  the  members,  &c. 
God  has  formed  the  body,  with  its  va- 
rious members,  as  he  saw  would  best 
conduce  to  the  harmony  and  usefulness 
of  all. 

19.  And  if  all  were  one  member.  If 
there  were  nothing  but  an  eye,  an  ear, 
or   a  limb,  there  would   be   no   body. 
The  idea  which  this  seems  intended  to 
illustrate  is,  that  if  there  was  net  va- 
riety of  talent  and  endowment  in  the 
church,  the  church  could  not  itself  ex- 
ist. If,  for  example,  there  were  nothing 
but  apostles,  or  prophets,  or  teachers  ; 
if  there  were  none  but  those  who  spoke 
with  tongues  or  could  interpret  them, 
the  church  could  not  exist.     A  variety 
of  talents  and  attainments  in  their  pro- 
per places  is  as  useful  as  are  the  various 
members  of  the  human  body. 

21.  And  the  eye  cannot  say  to  the 
hand,  <fcc.    The  hand  in  its  place  is  as 
needful  as  the  eye ;  and  the  feet  as  the 
head.   Nay,  the  eye  and  the  head  could 
not  perform  their  appropriate  functions, 
or  would  be  in  a  great  measure  useless 
but  for  the  aid  of  the  hands  and  feet. 
Each  is  useful  in  its  proper  place.     So 
in  the  church.     Those  that  are  most 
talented,  and  most  richly  endowed  with 
gifts,  cannot  say  to  those  less  so,  that 
there  is  no  need  of  their  aid.     All  are 
useful  in  their  place.     Nay,  those  who 
are  most  richly  endowed  could  very  im- 
perfectly perform  their  duties  without 
the   aid.  and  co-operation  of  those  of 
more  humble  attainments. 

22.  Which  teem  to  be  more  feeble. 

22 


Weaker  than  the  rest ;  whicn  seem  less 
able  to  bear  fatigue  and  to  encounter 
difficulties  ;  which  are  more  easily  in 
jured,  and  which  become  more  easilv 
affected  with  disease.  It  is  possible  that 
Paul  may  here  refer  to  the  brain,  the 
lungs,  the  heart,  &c.,  as  more  feeble  in 
their  structure,  and  more  liable  to  dis- 
ease than  the  hands  and  the  feet,  &c., 
and  in  reference  to  which  disease  is 
more  dangerous  and  fatal,  f  Are  more 
necessary.  The  sense  seems  to  be  this. 
A  man  can  live  though  the  parts  and 
members  of  his  body  which  are  more 
strong  were  removed  ;  but  not  if  those 
parts  which  are  more  feeble.  A  man 
can  live  if  his  arm  or  his  leg  be  ampu- 
tated ;  but  not  if  his  brain,  his  lungs, 
or  his  heart  be  removed.  So  that,  al- 
though these  parts  are  more  feeble,  and 
more  easily  injured,  they  are  really 
more  necessary  to  life,  and  therefore 
more  useful  than  the  more  vigorous 
portions  of  the  frame.  Perhaps  the  idea 
is — and  it  is  a  beautiful  thought — that 
those  members  of  the  church  which  are 
most  retiring  and  feeble  apparently  ; 
which  are  concealed  from  public  view, 
unnoticed  and  unknown — the  humble, 
the  meek,  the  peaceful,  and  the  pray- 
erful— are  often  more  necessary  to  the 
true  welfare  of  the  church  than  those 
who  are  eminent  for  their  talent  and 
learning.  And  it  is  so.  The  church 
can  better  spare  many  a  man,  even  in 
the  ministry,  who  is  learned,  and  elo- 
quent, and  popular  than  some  obscure 
and  humble  Christian,  that  is  to  the 
church^what  the  heart  and  the  lungs  are 
to  the  life.  The  one  is  strong,  vigorous, 
active,  like  the  hands  or  the  feet,  and 


254 


I.  CORINTHIANS. 


[A.  D.  55 


23  And  those  members  of  the 
body  which  we  think  to  be  less 
honourable,  upon  these  we  1  be- 
stow more  abundant  honour; 
and  our  uncomely  parts  have 
more  abundant  comeliness. 

1  or,  put  on. 


the  church  often  depends  on  them  ;  the 
other  is  feeble,  concealed,  yet  vital,  like 
the  heart  or  the  lungs.  The  vitality  of 
the  church  could  be  continued  though 
the  man  of  talent  and  learning  should 
be  removed ;  as  the  body  may  live 
when  the  arm  or  the  leg  is  ampu- 
tated ; — but  that  vitality  could  not  con- 
tinue if  the  saint  of  humble  and  retir- 
ing piety,  and  of  fervent  prayerfulness, 
were  removed,  any  more  than  the  body 
can  live  when  there  is  no  heart  and  no 
lungs. 

23.  We  bestow  more  abundant  ho- 
nour.   Marg.  "  Put  on."     The  words 
rendered  "  abundant  honour"  here,  re- 
fer to  clothing.    We  bestow  upon  them 
more  attention  and  honour  than  we  do 
on  the  face  that  is  deemed  comely,  and 
that  is  not  covered  and  adorned  as  the 
other  parts  of  the  body  are.     ^  More 
abundant  comeliness.     We  adorn  and 
decorate    the   body  with   gay  apparel. 
Those  parts  which  decency  requires  us 
to  conceal  we  not  only  cover,  but  we 
endeavour  as  far  as  we  can  to  adorn 
them.     The  face  in  the  mean  time  we 
leave  uncovered.     The  idea  is,  that,  in 
like  manner,  we  should  not  despise  or 
disregard  those  members  of  the  church 
who  are  of  lower  rank,  or  who  are  less 
favoured  than  others  with  spiritual  en- 
dowments. 

24.  For  our  comely  parts.  The  face, 
&c.     f  Have  no  need.    No  need  of 
clothing  or  ornament,  t  But  God  hath 
tempered  the  body  together.    Literally  j 
mingled  or  mixed ;  that  is,  has  made 
to  coalesce,  or  strictly  and  closely  join- 
ed.    He  has  formed  a  strict  union  ;  he 
has  made  one  part  dependent  on  an- 
other, and   necessary  to  the  harmony 
and  proper  action  of  another.     Every 
part  is  useful,  and  all  are  fitted  to  the 
harmonious  action  of  the  whole.    God 


24  For  our  comely  parts  have 
no  need  :  but  God  hath  tempered 
the  body  together,  having  given 
more    abundant  honour  to  that 
part  which  lacked : 

25  That  there  should  be  no 


has  so  arranged  it,  in  order  to  produce 
harmony  and  equality  in  the  body,  that 
those  par^.s  which  are  less  comely  by 
nature  should  be  more  adorned  and 
guarded  by  apparel,  f  Having  given 
more  abundant  honour,  &c.  By  mak- 
ing it  necessary  that  we  should  labour 
in  order  to  procure  for  it  the  needful 
clothing ;  thus  making  it  more  the  ob- 
ject of  our  attention  and  care.  We 
thus  bestow  more  abundant  honour 
upon  those  parts  of  the  body  which  a 
suitable  protection  from  cold,  and  heat, 
and  storms,  and  the  sense  of  comeli- 
ness, requires  us  to  clothe  and  conceal 
The  "  more  abundant  honour,"  there- 
fore, refers  to  the  greater  attention, 
labour,  and  care  which  we  bestow  on 
those  parts  of  the  body. 

25.  That  there  should  be  no  schism. 
Marg.  Division.  See  Note  on  ch.  xi. 
18.  The  sense  here  is,  that  the  body 
might  be  united,  and  be  one  harmoni- 
ous whole  ;  that  there  should  be  no 
separate  interests  ;  and  that  all  the  parts 
should  be  equally  necessary,  and  truly 
dependent  on  each  other  ;  and  that  no 
member  should  be  regarded  as  sepa- 
rated from  the  others,  or  as  needless  to 
the  welfare  of  all.  The  sense  to  be 
illustrated  by  this  is,  that  no  meml>er 
of  the  church,  however  feeble,  or  illite- 
rate, or  obscure,  should  be  despised  or 
regarded  as  unnecessary  or  valueless; 
that  all  are  needful  in  their  places  ;  and 
that  it  should  not  be  supposed  that  they 
belonged  to  different  bodies,  or  that 
they  could  not  associate  together,  any- 
more than  the  less  honourable  and 
comely  parts  of  the  body  should  be  re- 
garded as  unworthy  or  unfit  to  be 
united  to  the  parts  that  were  deemed 
to  be  more  beautiful  or  honourable. 
^  Should  have  the  same  care.  Should 
care  for  the  ?ame  thine: ;  should  equally 


\.D.  59.]  CHAPTER  XII.  255 

1  schism  in  the  body;  but  Mar  suffer,  till  the  menr.bers  suffei 
the  members  should  have  the  with  it;  or  one  member  be  ho- 
same  care  one  for  another.  j  noured,  all  the  members  rejoice 

26  And  whether  one  member   with  it. 

»  or,  division. 


regard  the  interests  of  all,  as  we  feel  an 
equal  interest  in  all  the  members  and  j 
parts  of  the  body,  and  desire  the  pre-  | 
servation,  the  healthy  action,  and  the  j 
harmonious  and  regular  movement  of 
the  whole.   Whatever  part  of  the  body 
is  affected  with  disease  or  pain,  we  feel 
a  deep  interest  in  its  preservation  and 
cure.     The  idea  is,  that  no  member  of 
the  church   should   be   overlooked  or 
despised  ;   but  that  the  whole  church 
should  feel  a  deep  interest  for,  and  ex- 
ercise a  constant  solicitude  over,  all  its 
members. 

26.  And  whether  one  member  suffer. 
One  member,  or  part  of  the  body.  Tf  All 
the  members  suffer  with  it.  This,  we 
all  know,  is  the  case  with  the  body.  A 
pain  in  the  foot,  the  hand,  or  the  head 
excites  deep  so.icitude.  The  interest  is 
not  confined  to  the  part  affected ;  but 
we  feel  that  we  ourselves  are  affected, 
and  that  our  body,  as  a  whole,  demands 
our  care.  The  word  "  suffer"  here  re- 
fers to  disease,  or  sickness.  It  is  true 
also  that  not  only  we  feel  an  interest  in 
the  part  that  is  affected,  but  that  disease 
in  any  one  part  tends  to  diffuse  itself 
through,  and  to  affect  the  whole  frame. 
If  not  arrested,  it  is  conveyed  by  the 
blood  through  all  the  members  until  life 
itself  is  destroyed.  It  is  not  by  mere 
interest,  then,  or  sympathy,  but  it  is  by 
the  natural  connexion  and  the  inevita- 
ble result  that  a  diseased  member  tends 
to  aflect  the  whole  frame.  There  is 
not,  indeed,  in  the  church  the  same 
physical  connexion  and  physical  effect, 
but  the  union  is  really  not  less  close 
and  important,  nor  is  it  the  less  certain 
that  the  conduct  of  one  member  will 
affect  all.  It  is  implied  here  also,  that 
we  should  feel  a  deep  interest  in  the 
welfare  of  all  the  members  of  the  body 
of  Christ.  If  one  is  tempted  or  afflict- 
ed, the  other  members  of  the  church 


should  feel  it,  and  "  bear  one  another's 
burdens,  and  so  fulfil  his  law."  If 
one  is  poor,  the  others  should  aid 
him,  and  supply  his  wants ;  if  one  ia 
persecuted  and  opposed  for  righteous- 
ness' sake,  the  others  should  sympa- 
thize with  him,  and  make  common 
cause  with  him.  In  all  things  pertain- 
ing to  religion  and  to  their  mutual  wel- 
fare, they  should  feel  that  they  have  a 
!  common  cause,  and  regard  it  as  a  privi- 
'  lege  to  aid  one  another.  Nor  should  a 
man  regard  it  as  any  more  a  burden  and 
hardship  to  aid  a  poor  or  afflicted  brother 
in  the  church,  than  it  should  be  deemed 
a  hardship  that  the  head,  and  the  heart, 
and  the  hands  should  sympathize  when 
any  other  member  of  the  body  is  dis- 
eased, t  Or  one  member  be  honoured. 
If  applied  to  the  body,  this  means,  if 
|  one  member  or  part  be  regarded  and 
treated  with  special  care ;  be  deemed 
honourable ;  or  be  in  a  sound,  healthy, 
and  vigorous  condition.  If  applied  to 
the  church,  it  means,  if  one  of  its  mem- 
bers should  be  favoured  with  extraordi- 
nary endowments ;  or  be  raised  to  a 
station  of  honour  and  influence  above 
his  brethren.  1  All  the  members  re- 
joice with  it.  That  is,  in  the  body,  all 
the  other  members  partake  of  the  benefit 
and  honour.  If  one  member  be  sound 
and  healthy,  the  benefit  extends  to  all. 
If  the  hands,  the  feet,  the  heart,  the 
lungs,  the  brain  be  in  a  healthy  condi- 
tion, the  advantage  is  felt  by  all  the 
members,  and  all  derive  advantage  from 
it.  So  in  the  church.  If  one  membei 
is  favoured  with  remarkable  talent,  or 
is  raised  to  a  station  of  influence,  and 
exerts  his  influence  in  the  cause  of 
Christ,  all  the  members  of  the  church 
partake  of  the  benefit.  It  is  for  the 
common  good  ;  and  all  should  rejoice 
in  it.  This  consideration  should  re- 
press envy  at  the  elevation  of  others. 


256 


I.  CORINTHIANS. 


27  Now  ye  are  the  body  of 


Christ, 

ticular. 


and    members  a  in 


a  Eph.5.30. 


par- 


[A.  D.  59. 

28  And  God  hath  set  some  in 
the  church  ;  first,  apostles  ;  b  se- 
condarily, prophets  ;  *  thirdly, 

6  Luke  6.13.       c  Acts  13.1. 


and  should  lead  all  the  members  of  a 
church  to  rejoice  when  God,  by  his 
direct  agency,  or  by  the  arrangements 
of  his  providence,  confers  extraordinary 
endowments,  or  gives  opportunity  for 
extended  usefulness  to  others. 

27.  Now  ye.    Ye  Christians  of  Co- 
rinth, as  a  part  of  the  whole  chuir:h  that 
has  been  redeemed.    1  Are  the  body  of 
Christ.     The   allusion  to  the   human 
body  is  here  kept  up.    As  all  the  mem- 
bers of  the  human  body  compose  one 
body,  having  a  common  head,  so  it  is 
with  all  the  members  and  parts  of  the 
Christian  church.    The  specific  idea  is, 
that  Christ  is  the  Head  of  the  whole 
church  ;  that  he  presides  over  all ;  and 
that  all  its  members  sustain  to  each 
other  the  relation  of  fellow  members  in 
the  same  body,  and  are  subject  to  the 
same  head.   Comp.  Note,  ch.  xi.  3.  The 
church  is  often  called  the  body  of  Christ. 
Eph.  i.  23.  Col.  i.  18.  24.    \  And  mem- 

ers  in  particular.  You  are,  as  indivi- 
duals, members  of  the  body  of  Christ ;  or 
each  individual  is  a  member  of  that  body. 

28.  And  God  hath  set.    That  is,  has 
appointed,  constituted,    ordained.     He 
has  established  these  various  orders  or 
ranks  in  the  church.    The  apostle,  hav- 
ing illustrated  the  main  idea  that  God 
had  conferred  various  endowments  on 
the  members  of  the  church,  proceeds 
here    to    specify   particularly  what  he 
meant,  and   to  refer   more  directly   to 
the  various  ranks  which  existed  in  the 
church.     ^  Some  in  the  church.     The 
word  "  some,"  in  this  place  (it/c),  seems 
to  mean  rather  whom,  *  and  whom  God 
hath    placed  in  the  c'uurch,'   or,   they 
whom    God   hath    constituted    in    the 
church  in  the  manner  above  mentioned 
are,  first,  apostles,  &c.  t  First,  apostles. 
In  the  first  rank  or  order;  or  as  supe- 
rior in  honour  and  in  office.     He  has 
given  them  the  highest  authority  in  the 
church ;  he  has  more  signally  endowed 


them  and  qualified  them  than  he  has 
others.  ^  Secondarily,  prophets.  As 
second  in  regard  to  endowments  and 
importance.  For  the  meaning  of  the 
word  "  prophets,"  see  Note  on  Rom. 
xii.  6.  t  Thirdly,  teachers.  As  occu- 
pying the  third  station  in  point  of  im- 
portance and  valuable  endowments. 
On  the  meaning  of  this  word,  and  the 
nature  of  this  office,  see  Note  on  Rom. 
xii.  7.  Tf  After  that,  miracles.  Power. 
(J'jvdfAttc) .  Those  who  had  the  power 
of  working  miracles-  referred  to  in  ver. 
10.  1  Then  gifts  of  healings.  The 
power  of  healing  those  who  were  sick. 
See  Note  on  ver.  9.  Comp.  James  v. 
14, 15.  1  Helps  (<ivTM»'4«?).  This  word 
occurs  nowhere  else  in  the  New  Testa- 
ment. It  is  derived  from  iivrtK*ju@avn, 
and  denotes  properly  aid,  assistance, 
help  ;  and  then  those  who  render  aid, 
assistance,  or  help;  helpers.  Who  they 
were,  is  not  known.  They  might  have 
been  those  to  whom  was  intrusted  the 
care  of  the  poor,  and  the  sick,  and 
strangers,  widows,  and  orphans,  &c. ; 
i.  e.  those  who  performed  the  office  of 
deacons.  Or  they  may  have  been  those 
who  attended  on  the  apostles  to  aid 
them  in  their  work,  such  as  Paul  refers 
to  in  Rom.  xvi.  3,  "  Greet  Priscilla, 
and  Aquila,  my  helpers  in  Christ  Je- 
sus ;"  and  in  ver.  9,  "  Salute  Urbane, 
our  helper  in  Christ."  See  Note  on 
Rom.  xvi.  3.  It  is  not  possible,  per- 
haps, to  determine  the  precise  meaning 
of  the  word,  or  the  nature  of  the  office 
which  they  discharged ;  but  the  word 
means,  in  general,  those  who  in  any 
way  aided  or  rendered  assistance  in  the 
church,  and  may  refer  to  the  temporal 
affairs  of  the  church,  to  the  care  of  the 
poor,  the  distribution  of  charity  and 
alms,  or  to  the  instruction  of  the  igno- 
rant, or  o  aid  rendered  directly  to  the 
apostles.  There  is  no  evidence  that  it 
refers  to  a  distinct  and  permanent  offic* 


.  D.  59.] 


CHAPTER  XII. 


teachers  ;  after  that,  miracles  ;  a  \  governments,  d 
then  gifts   of  healing,"  helps, c   tongues.' 


25? 

1  diversities    of 


over.10.       ftver.9.        c  Num. 11.17. 


d  Heb.13.17,24.       «  or,  kinds.      r  Acts  2.3-1 1 


in  the  church;  but  may  refer  to  aid 
rendered  by  any  class  in  any  way. 
Probably  many  persons  were  profitably 
and  usefully  employed  in  various  ways 
as  aids  in  promoting  the  temporal  or 
spiritual  welfare  of  the  church.  ^  Go- 
This word  is 


quired  the  aid  of  many  persons  in  va- 
rious capacities  which  might  not  be 
needful  or  proper  in  other  times  and 
circumstances.  Whether,  therefore,  this 
is  to  be  regarded  as  a  permanent  ar- 
rangement that  there  should  be  "go- 

vrrnrnenis  (xw/2^v»Vac).  This  word  is  vernments"  in  the  church,  or  an  ordei 
derived  from  xu^vau,  to  govern ;  and  of  men  intrusted  with  the  sole  office 
is  usually  applied  to  the  government  or  !  of  governing,  is  to  be  learned  not  from 
steering  of  a  ship.  The  word  occurs  |  this  passage,  but  from  other  parts  of 

the  New  Testament.  Lightfoot  con- 
tends that  the  word  which  is  here  used 
and  translated  "  governments"  does  not 
refer  to  the  power  of  ruling,  but  to  a 

ship*-master."  It  is  not  easy  to  deter-  I  person  endued  with  a  deep  and  corn- 
mine  what  particular  office  or  function  prehensive  mind,  one  who  is  wise  and 
is  here  intended.  Doddridge,  in  ac-  j  prudent ;  and  in  this  view  Mosheim, 
cordance  with  Amyraut,  supposes  that  |  Macknight,  and  Bp.  Horsley  coincide, 
distinct  offices  may  not  be  here  referred  j  Calvin  refers  it  to  the  elders  to  whom 
to,  but  that  the  same  persons  may  be  the  exercise  of  discipline  was  intrusted, 


nowhere  else  in  the  New  Testament, 
though  the  word  HU^VHTHS  (governor) 
occurs  in  Acts  xxvii.  11, rendered  "mas- 
ter,"  and  in  Rev.  xviii.  17,  rendered 


denoted  in  these  expressions  as  being 
distinguished  in  various  ways  ;  that  is, 
that  the  same  persons  were  called  help- 
ers in  reference  to  their  skill  in  aiding 
those  who  were  in  distress,  and  govern- 
ments in  regard  to  their  talent  for  doing 


Grotius  understands  it  of  the  pastors 
(Eph.  iv.  1),  or  of  the  elders  who  pre- 
sided over  particular  churches.  Rom. 
xii.  8.  Locke  supposes  that  they  were 
the  same  as  those  who  had  the  power 
of  discerning  spirits.  The  simple  idea, 


business,  and  their  ability  in  presiding  j  however,  is  that  of  ruling,  or  exercising 
in  councils  for  deliberation,  and  in  di-  j  government;  but  whether  this  refers  to 
reeling  the  affairs  of  the  church.  There  I  a  permanent  office,  or  to  the  fact  that 
is  no  reason  to  think  that  the  terms  ;  some  were  specially  qualified  by  their 
here  used  referred  to  permanent  and  wisdom  and  prudence,  and  in  virtue  of 
established  ranks  and  orders  in  the  mi-  |  this  usually  regulated  or  directed  the 
nistry  and  in  the  church  ;  or  in  perma-  affairs  of  the  church  by  giving  counsel, 
nent  offices  which  were  to  continue  to  all  &c.,  or  whether  they  were  selected  and 
times  as  an  essential  part  of  its  organi-  |  appointed  for  this  purpose  for  a  time  ; 
zation.  It  is  certain  that  the  "  order"  of  j  or  whether  it  refers  to  the  same  persons 
apostles  has  ceased,  and  also  the  "  order"  )  who  might  al.so  have  exercised  other 
of  miracles,  and  the  order  of  healings,  |  functions,  and  this  in  addition,  cannot 
and  of  diversity  of  tongues.  And  it  is  j  be  determined  from  the  passage  before 
certain  that  in  the  use  of  these  terms 
of  office,  the  apostle  does  not  affirm  that 


us.    All  that  is  clear  is,  that  there  were 
those  who  administered  government  in 


they  would  be  permanent,  and  essential  the  church.     But  the  passage  does  not 

to  the  very  existence  of  the  church;  and  ;  determine   the   form,   or  manner;   nor 

from  the  passage  before  us,  therefore,  it  does  it  prove  —  whatever  may  be  true  — 

cannot  he  argued  that  there  was  to  be  that  such  an  office  was  to  be  permanent 

tn  order  of  men  in  the  church  who  were  in  the  church,  t  Diversities  of  tongues 

to  be  called  helps,  or  governments.  The  Those   endowed   with    the   power    of 

truth  probably  was,   that  the   circum-  speaking  various  languages.    See  Note 

stances  of  the  primitive  churches  re-  on  vcr.  10. 
22* 


258 


I.  CORINTHIANS. 


29  Jlre  all  apostles?    are  all 
prophets  ?  are  all  teachers  ?  are 
all  Workers  of  miracles? 

30  Have  all  the  gifts  of  heal- 

»  or.  powers.  a  c.  14.39. 

b  ftlatt.5.6.  Luke  10.42. 

29,30.  Are  all  apostles?  &c.  These 
questions  imply,  with  strong  emphasis, 
that  it  could  not  be,  and  ought  not  to 
be,  that  there  should  be  perfect  equality 
of  endowment.  It  was  not  a  matter  of 
fact  that  all  were  equal,  or  that  all  were 
qualified  for  the  offices  which  others 
sustained.  Whether  the  arrangement 
was  approved  of  or  not,  it  was  a  simple 
matter  of  fact  that  some  were  qualified 
to  perform  offices  which  others  were 
not ;  that  some  were  endowed  with  the 
abilities  requisite  to  the  apostolic  office, 
and  others  not ;  that  some  were  en- 
dowed with  prophetic  gifts,  and  others 
were  not;  that  some  had  the  gift  of 
healing,  or  the  talent  of  speaking  differ- 
ent languages,  or  of  interpreting,  and 
that  others  had  not. 

31.  But  covet  ^earnestly.  Gr.  "Be 
zealous  for"  (ZtHfouri).  This  word,  how- 
ever, may  be  either  in  the  indicative 
mood  (ye  do  covet  earnestly),  or  in  the 
imperative,  as  in  our  translation.  Dod- 
dridge  contends  that  it  should  be  render- 
ed in  the  indicative  mood,  for  he  says  it 
seems  to  be  a  contradiction  that  after 
the  apostle  had  been  showing  that  these 
gifts  were  not  at  their  own  option,  and 
that  they  ought  not  to  emulate  the  gifts 
of  another,  or  aspire  to  superiority,  to 
undo  all  again,  and  give  them  such 
contrary  advice.  The  same  view  is 
given  by  Locke,  and  so  Macknight. 
The  Syriac  renders  it,  "  Because  you 
are  zealous  of  the  best  gifts,  I  will 
show  to  you  a  more  excellent  way." 
But  there  is  no  valid  objection  to  the 
common  translation  in  the  imperative, 
and  indeed  the  connexion  seems  to  de- 
mand it.  Grotius  renders  it,  "  Pray  to 
(rod  that  you  may  receive  from  him  the 
best,  that  is,  the  most  useful  endow- 
m'ents."  The  sense  seems  to  be  this, 
'  I  have  proved  that  all  endowments  in 
the  church  are  produced  by  the  Holy 


[A.  D.  59 


ing  ?  do  all  speak  with  tongues  ! 
do  all  interpret  ? 

31  But  covet  •  earnestly  the 
best l  gifts  :  and  yet  shew  I  unto 
you  a  more  excellent  way. 


Spirit ;  and  that  he  confers  them  as  he 
pleases.  I  have  been  showing  that  no 
one  should  be  proud  or  elated  on  ac- 
count of  extraordinary  endowments  ; 
and  that,  on  the  other  hand,  no  one 
should  be  depressed,  or  sad,  or  discon- 
tented, because  he  has  a  more  humble 
rank.  I  have  been  endeavouring  to 
repress  and  subdue  the  spirit  of  dis- 
content, jealousy,  and  ambition  ;  and 
to  produce  a  willingness  in  all  to  occupy 
the  station  where  God  has  placed  you. 
But,  I  do  not  intend  to  deny  that  it  ia 
proper  to  desire  the  most  useful  endow- 
ments ;  that  a  man  should  wish  to  be 
brought  under  the  influence  of  the 
Spirit,  and  qualified  for  eminent  useful- 
ness. I  do  not  mean  to  say  that  it  is 
wrong  for  a  man  to  regard  the  higher 
gifts  of  the  Spirit  as  valuable  and  de- 
sirable, if  they  may  be  obtained ;  noi 
that  the  spirit  which  seeks  to  excel  in 
spiritual  endowments  and  in  useful- 
ness, is  improper.  Yet  all  cannot  be 
apostles;  all  cannot  be  prophets.  I 
would  not  have  you,  therefore,  seek 
such  offices,  and  manifest  a  spirit  of 
ambition.  I  would  seek  to  regulate  thc 
desire  which  I  would  not  repress  as 
improper  ;  and  in  order  to  that,  I  would 
show  you  that,  instead  of  aspiring  to 
offices  and  extraordinary  endowment? 
which  are  beyond  your  grasp,  there  zV* 
a  way,  more  truly  valuable,  that  is 
open  to  you  all,  and  where  all  may 
excel.'  Paul  thus  endeavours  to  give 
a  practicable  and  feasible  turn  to  the 
whol«  subject,  and  further  to  repress 
the  longings  of  ambition  and  the  con- 
tentions of  strife,  by  exciting  emulation 
to  obtain  that  which  was  accessible  t<> 
them  all,  ai  id  which,  just  in  the  pro- 
portion in  u hich  if  u-as  obtained,  vvoulc 
repress  discontent,  and  strife,  and  am- 
bition, and  produce  order,  and  peace, 
and  contentedness  with  their  endow 


59.] 


CHAPTER  XIII. 


259 


CHAPTER  XIII.  igels,  «  and  have  not  chanty,  b  I 

^  HOUGH  I  speak  with  the  ;  am  become  as  sounding  brass, 


tongues  of  men  and  of  an- 


orients  and  their  lot, — the  main  thing 
which  he  was  desirous  of  producing  in 
this  chapter.  This,  therefore,  is  one  of 
the  happy  tarns  in  which  the  writings 
of  Paul  abounds.  He  did  not  denounce 
their  zeal  as  wicked.  He  did  not  at- 
tempt at  once  to  repress  it.  He  did  not 
say  that  it  was  wrong  to  desire  high 
endowments.  But  he  showed  them  an 
endowment  which  was  more  valuable 
than  all  the  others ;  which  was  acces- 
sible to  all ;  and  which,  if  possessed, 
would  make  them  contented,  and  pro- 
duce the  harmonious  operation  of  all 
the  parts  of  the  church.  That  endow- 
ment was  LOTE.  ^f  A  more  excellent 
way.  See  the  next  chapter.  '  I  will 
show  you  a  more  excellent  way  of 
evincing  your  zeal  than  by  aspiring  to 
the  place  of  apostles,  prophets,  or  rulers, 
and  that  is  by  cultivating  universal 
charity  or  love.' 

CHAPTER  XIII. 
THIS  chapter  is  a  continuation  of  the 
subject  commenced  in  ch.  xii.  In  that 
chapter  Paul  had  introduced  the  sub- 
ject of  the  various  endowments  which 
the  Holy  Spirit  confers  on  Christians, 
and  had  shown  that  these  endowments, 
however  various  they  were,  were  con- 
ferred in  such  a  manner  as  best  to  pro- 
mote the  edification  and  welfare  of  the 
church.  In  the  close  of  that  chapter 
(ver.  31)  he  had  said  that  it  was  law- 
ful for  them  to  desire  the  most  eminent 
of  the  gifts  conferred  by  the  Spirit ;  and 
yet  says  that  there  was  one  endowment 
that  was  more  valuable  than  all  others, 
and  that  might  be  obtained  by  all,  and 
tint  he  proposed  to  recommend  to  them. 
That  was  LOVE  ;  and  to  illustrate  its 
nature,  excellency,  and  power,  is  the 
design  of  this  exquisitely  beautiful  and 
tender  chapter.  In  doing  this,  he  dwells 
particularly  on  three  points  or  views  of 
the  excellency  of  love  ;  and  the  chapter 
may  be  regarded  as  consisting  of  tl  ree 
portions 


or  a  tinkling  cymbal. 

o2Cor.l2.4.        b  lPet.4.8. 


I.  The  excellency  of  love  above  'Lo 
power  of  speaking  the  languages  of  men 
and  of  angels  ;  above  the  power  of  un- 
derstanding   all    mysteries ;    above    all 
faith,  even  of  the   highest  kind ;  and 
above  the   virtue    of  giving   all   one's 
goods  to  feed  the  poor,  or  one's  body 
to  be  burned.     All  these  endowments 
would  be  valueless  without  love.  ver. 
1—3. 

II.  A  statement  of  the  characteristics 
of  love ;  or  its  happy  influences  on  the 
mind  and  heart,  ver.  4 — 7. 

III.  A  comparison  of  love  with  the 
gift  of  prophecy,  and  with  the  power 
of  speaking  foreign  languages,  and  with 
knowledge,    ver.  8 — 13.     In  this  por- 
tion of  the  chapter,  Paul  shows  that 
love  is  superior  to  them  all.     It  will 
live  in  heaven ;  and  will  constitute  the 
chief  glory  of  that  world  of  bliss. 

1.  Though  I  speak  with  the  tongues 
of  men.  Though  I  should  be  able  to 
speak  all  the  languages  which  are 
spoken  by  men.  To  speak  foreign 
languages  was  regarded  then,  as  it  is 
now,  as  a  rare  and  valuable  endow 
ment.  Comp.  Virg.  JE>n.  vi.  625,  seq. 
The  word  /  here  is  used  in  a  popular 
sense,  and  the  apostle  designs  to  illus- 
trate, as  he  often  does,  his  idea  by  a 
reference  to  himself,  which,  it  is  evi- 
dent, he  wishes  to  be  understood  as 
applying  to  those  whom  he  addressed 
It  is  evident  that  among  the  Corinthians 
the  power  of  speaking  a  foreign  lan- 
guage was  regarded  as  a  signally  valu- 
able endowment ;  and  there  can  be  no 
doubt  that  some  of  the  leaders  in  that 
church  valued  themselves  especially  on 
it.  See  ch.  xiv.  To  correct  this,  and 
to  show  them  that  all  this  would  be 
vain  without  love,  and  to  induce  them, 
therefore,  to  seek  for  love  as  a  more 
valuable  endowment,  was  the  design 
of  the  apostle  in  this  passage.  Of  this 
verse,  Dr.  Bloomfield,  than  whom,  per- 
haps, there  is  no  living  man  better  qua- 


2bU 


I.  CORINTHIANS. 


LA.  D.  f  9 


hfiod  to  give  such  an  opinion,  remarks, 
that  "it  would  be  difficult  to  find  a  finer 
passage  than  this  in  the  writings  of 
Demosthenes  himself."  J  And  of  an- 
gels. The  language  of  angels;  such 
as  they  speak.  Were  I  endowed  with 
the  faculty  of  eloquence  and  persuasion 
which  we  attribute  to  them ;  and  the 
power  of  speaking  to  any  of  the  human 
family  with  the  power  which  they  have. 
The  language  of  angels  here  seems  to 
be  used  to  denote  the  highest  power  of 
using  language,  or  of  the  most  elevated 
faculty  of  eloquence  and  speech.  It  is 
evidently  derived  from  the  idea  that  the 
angels  are  superior  in  all  respects  to 
men  ;  that  they  must  have  endowments 
in  advance  of  all  which  man  can  have. 
It  may  possibly  have  reference  to  the 
idea  that  they  must  have  some  mode 
of  communicating  their  ideas  one  to 
another,  and  that  this  dialect  or  mode 
must  be  far  superior  to  that  which  is 
employed  by  man.  Man  is  imperfect. 
All  his  modes  of  communication  are 
defective.  We  attribute  to  the  angels 
the  idea  of  perfection ;  and  the  idea 
here  is,  that  even  though  a  man  had  a 
far  higher  faculty  of  speaking  languages 
than  would  be  included  in  the  endow- 
ment of  speaking  all  the  languages  of 
men  as  men  speak  them,  and  even  had 
the  higher  and  more  perfect  mode  of 
utterance  which  the  angels  have,  and 
yet  were  destitute  of  love,  all  would  be 
nothing.  It  is  possible  that  Paul  may 
have  some  allusion  here  to  what  he 
refers  to  in  2  Cor.  xii.  4,  where  he  says 
that  when  he  was  caught  up  into  Para- 
dise, he  heard  unspeakable  words  which 
it  was  not  possible  for  a  man  to  utter. 
To  this  higher,  purer  language  of  hea- 
ven he  may  refer  here  by  the  language 
of  the  angels.  It  was  not  with  him 
mere  conjecture  of  what  that  language 
might  be ;  it  was  language  which  he 
had  been  permitted  himself  to  hear.  Of 
that  scene  he  would  retain  a  most  deep 
and  tender  recollection ;  and  to  that 
language  he  now  refers,  by  saying  that 
even  thai  elevated  language  would  be 
valueless  to  a  creature  if  there  were  not 
love.  ^  A/,d  have  not  charity  (a-ydTmv 
6i  f*»  «a«).  And  hare  not  LOVE.  This 


is  the  proper  an  3  u&ual  meaning  of  the 
Greek  word.  The  English  word  cha- 
rity is  used  in  a  great  variety  of  senses; 
and  some  of  them  cannot  be  included 
in  the  meaning  of  the  word  here.  It 
means,  (1.)  In  a  general  sense,  love, 
benevolence,  good-will;  (2.)  In  theo- 
logy, it  includes  supreme  love  to  God 
and  universal  good-will  to  men  ;  (3  )  Ir. 
a  more  particular  sense,  it  denotes  the 
love  and  kindness  which  springs  from 
the  natural  relations,  as  the  charities  of 
father,  son,  brother;  (4.)  Liberality  to 
the  poor,  to  the  needy,  and  to  objecta 
of  beneficence,  as  we  speak  commonly 
of  charily,  meaning  almsgiving,  and  of 
charitable  societies ;  (5.)  Candour,  libe- 
rality in  judging  of  men's  actions;  in- 
dulgence to  their  opinions  ;  attributing 
to  them  good  motives  and  intentions ; 
a  disposition  to  judge  of  them  favour- 
ably,  and  to  put  on  their  words  and 
actions  the  best  construction.  This  is 
a  very  common  signification  of  the  word 
in  our  language  now,  and  this  is  one 
modification  of  the  word  love,  as  all 
such  charity  is  supposed  to  proceed 
from  love  to  our  neighbour,  and  a  de- 
sire that  he  should  have  a  right  to  his 
opinions  as  well  as  we  to  ours.  The 
Greek  word  uyicni  means  properly  love, 
affection,  regard,  good-will,  benevo- 
lence. It  is  applied,  (a)  To  love  in 
ereneral ;  (//)  To  the  love  of  God  and 
of  Christ ;  (c)  The  love  which  God  or 
Christ  exercises  towards  Christians 
(Rom.  v.  5.  Eph.  ii.  4.  2  Thess.  iii. 
5)  ;  (rf)  The  effect,  or  proof  of  benefi- 
cence, favour  conferred.  Eph.  i.  15. 
2  Thess.  ii.  10.  Uohn  iii.  1.  Robin- 
son, Lex.  In  the  English  word  charity, 
therefore,  there  are  now  some  ideas 
which  are  not  found  in  the  Greek 
word,  and  especially  the  idea  of  alms- 
giving, and  the  common  use  of  the 
word  among  us  in  the  sense  ofcanao-vr, 
or  liberality  in  judging.  Neither  of 
these  ideas,  perhaps,  are  to  be  found  in 
the  use  of  the  word  in  the  chapter  be- 
fore us ;  and  the  more  proper  transla- 
tion would  have  been,  in  BCCordarTc* 
with  the  usual  mode  of  translation  in 
the  New  Testament,  LOVK.  Tindal, 
in  his  translation,  renders  it  by  the 


A.D.  59. j 


CHAPTER  XIII. 


2  And  though  I  have  the  gift 
if  prophecy,  a  and  understand  all 


a  c.U.l. 


mysteries,   and   all   knowleJge; 
and  though  I  have  all  faith,  so 


word  love.  The  love  which  is  referred 
to  in  this  chapter,  and  illustrated,  is 
mainly  luvc  to  man  (ver.  4 — 7)  ;  though 
here  is  no  reason  to  doubt  that  the 
apostle  meant  also  to  include  in  the 
genera,  term  love  to  God,  or  love  in 
general.  His  illustrations,  however, 
are  chiefly  drawn  from  the  eflects  of 
love  towards  men.  It  properly  means 
love  to  the  whole  church,  love  to  the 
whole  world  ;  love  to  all  creatures  which 
arises  from  true  piety,  and  which  cen- 
tres ultimately  in  God. — Dvddridge. 
It  is  this  love  whose  importance  Paul, 
in  this  beautiful  chapter,  illustrates  as 
being  more  valuable  than  the  highest 
possible  endowments  without  it.  It  is 
not  necessary  to  suppose  that  any  one 
had  these  endowments,  or  had  the 
power  of  speaking  with  the  tongues 
of  men  and  angels ;  or  had  the  gift  of 
prophecy,  or  had  the  highest  degree  of 
faith,  who  had  no  love.  The  apostle 
supposes  a  case ;  and  says  that  if  it 
were  so,  if  all  these  were  possessed 
without  love,  they  would  be  compara- 
tively valueless;  or  that  love  was  a 
more  valuable  endowment  than  all  the 
others  would  be  without  it.  ^  /  am 
become.  I  am.  I  shall  be.  ^  As  sound- 
ing brass.  Probably  a  trumpet.  The 
word  properly  means  brass  ,•  then  that 
which  is  made  of  brass ;  a  trumpet,  or 
wind  instrument  of  any  kind  made  of 
brass  or  copper.  The  sense  is  that  of 
a  sounding  or  resounding  instrument, 
making  a  great  noise,  apparently  of 
great  importance,  and  yet  without  vi- 
tality ;  a  mere  instrument ;  a  base  metal 
that  merely  makes  a  sound.  Thus 
noisy,  valueless,  empty,  and  without 
vitality  would  be  the  power  of  speaking 
all  languages  without  love.  ^  Or  a 
tinkling  cymbal.  A  cymbal  giving  a 
clanging,  clattering  sound.  The  word 
rendered  "  tinkling"  (a\*\a£ov,  from 
<U*A»'  or  ux*xa,  a  war-cry)  properly 
denotes  a  loud  cry,  or  shout,  such  as  is 
used  in  battle ;  and  then  also  a  loud 
ery  or  mourning,  cries  of  lamentation 


or  grief;  the  loud  shriek  of  sorrow. 
Mark  v.  38,  "Them  that  wept,  and 
wailed  greatly."  It  then  means  a 
clanging  or  clattering  sound,  such  as 
was  made  on  a  cymbal.  The  cymbal 
is  a  well-known  instrument,  made  of 
two  pieces  of  brass  or  other  metal, 
which,  being  struck  together,  gives  a 
tinkling  or  clattering  sound.  Cymbala 
are  commonly  used  in  connexion  with 
other  music.  They  make  a  tinkling, 
or  clanging,  with  very  little  variety  of 
sound.  The  music  is  little  adapted  to 
produce  emotion,  or  to  excite  feeling. 
There  is  no  melody,  and  no  harmony. 
They  were  therefore  well  adapted  to 
express  the  idea  which  the  apostle 
wished  to  convey.  The  sense  is,  '  If  I 
could  speak  all  languages,  yet  if  I  had 
not  love,  the  faculty  would  be  like  the 
clattering,  clanging  sound  of  the  cym- 
bal, that  contributes  nothing  to  the 
welfare  of  others.  It  would  all  be  hol- 
low, vain,  useless.  It  could  neithe) 
save  me  nor  others,  any  more  than  the 
notes  of  the  trumpet,  or  the  jingling  of 
the  cymbal,  would  promote  salvation. 
Love  is  the  vital  principle;  it  is  that 
without  which  all  other  endowments 
are  useless  and  vain.' 

2.  And  though  I  have  the  gift  of  pro* 
phecy.  See  Note,  ch.  xii.  10;  xiv.  1. 
1  And  understand  all  mysteries.  On 
the  meaning  of  the  word  mystery,  see 
Note,  ch.  ii.  7.  This  passage  proves 
that  it  was  one  part  of  the  prophetic 
office,  as  referred  to  here,  to  be  able  to 
understand  and  explain  the  mysteries 
of  religion ;  that  is,  the  things  that 
were  before  unknown,  or  unrevealed. 
It  does  not  refer  to  the  prediction  of  fu- 
ture events,  but  to  the  great  and  deep 
truths  connected  with  religion ;  the 
|  things  that  were  unexplained  in  the 
old  economy,  the  meaning  of  types 
and  emblems ;  and  the  obscure  por- 
tions of  the  plan  of  redemption.  All 
these  might  be  plain  enough  if  they 
were  revealed ;  but  there  were  many 
things  connected  with  religion  which 


aca 


I.  CORINTH.ANS. 


[A.  D.  59 


that  I  could  remove  "  mountains, 
and  have  not  charity,  I  am  no- 
thing. * 

a  Matt.  17.20.        6  Matt.21.19. 


God  had  not  chosen  to  reveal  to 
men.  ^  And  all  knowledge.  Note, 
ch.  xii.  8.  Though  I  knew  every  thing. 
Though  I  were  acquainted  fully  with 
all  the  doctrines  of  religion  ;  and  were 
with  all  sciences  and  arts.  f  And 
though  1  have  all  faith,  so  that  I  could 
remove  mountains.  Though  I  should 
have  the  highest  kind  of  faith.  This 
is  referred  to  by  the  Saviour  (Matt, 
xvii.  20),  as  the  highest  kind  of  faith  ; 
and  Paul  here  had  this  fact  doubt- 
'ess  in  his  eye.  ^  I  am  nothing.  All 
would  be  of  no  value.  It  would  not 
save  me.  I  should  still  be  an  unre- 
deemed, unpardoned  sinner.  I  should 
do  good  to  no  one  ;  I  should  answer 
none  of  the  great  purposes  which  God 
has  designed  ;  I  should  not  by  all  this 
secure  my  salvation.  All  would  be  in 
vain  in  regard  to  the  great  purpose  of 
my  existence.  None  of  these  things 
could  be  placed  before  God  as  a  ground 
of  acceptance  in  the  day  of  judgment. 
Unless  I  should  have  love,  I  should  still 
be  lost.  A  somewhat  similar  idea  is 
expressed  by  the  Saviour,  in  regard  to 
the  day  of  judgment,  in  Matt.  vii.  22, 
23,  "  Many  will  say  unto  me  in  that 
day,  Lord,  Lord,  have  we  not  prophe- 
sied in  thy  name  1  and  in  thy  name 
have  cast  out  devils  1  and  in  thy  name 
done  many  wonderful  works?  And 
then  will  I  profess  unto  them,  I  never 
knew  you  :  depart  from  me,  ye  that 
work  iniquity." 

3.  And  though  I  bestow.  The  Greek 
word  here  used  (-^ay/tVa*,  from  ~^dee,  to 
break  off)  meant  properly  to  break  off, 
and  distribute  in  small  portions ;  to 
feed  by  morsels  ;  and  may  be  applica- 
ble here  to  distributing  one's  property 
in  small  portions.  Charity,  or  alms  to 
the  poor,  was  usually  distributed  at 
one's  gate  (Luke  xvi.  20),  or  in 
some  public  place.  Of  course,  if  pro- 
perty was  distributed  in  this  manner, 
many  more  would  be  benefited  than  if 


3  And  though  e  I  bestow  all 
my  goods  to  feed  the  poor,  and 
though  d  I  give  my  body  to  be 

c  MaU.6.1,2.        d  Matt.7.22.23.  James  2.14. 


all  were  given  to  one  person.  There 
would  be  many  more  to  be  thankful, 
and  to  celebrate  one's  praises.  This 
was  regarded  as  a  great  virtue ;  and 
was  often  performed  in  a  most  ostenta- 
tious mariner.  It  was  a  gratification  to 
wealthy  men  who  desired  the  praise  of 
being  benevolent,  that  many  of  the 
poor  flocked  daily  to  their  houses  to  be 
fed  ;  and  against  this  desire  of  distinc- 
tion, the  Saviour  directed  some  of  his 
severest  reproofs.  See  Matt.  vi.  1 — 4. 
To  make  the  case  as  strong  as  possible, 
Paul  says  that  if  ALL  that  a  man  had 
were  dealt  out  in  this  way,  in  small 
portions,  so  as  to  benefit  as  many  as 
possible,  and  yet  were  not  attended 
with  true  love  toward*  God  and  to- 
wards man,  it  would  be  all  false,  hol- 
low, hypocritical,  and  really  of  no  value 
in  regard  to  his  own  salvation.  It 
would  profit  nothing.  It  would  not  be 
such  an  act  as  God  would  approve  ;  it 
would  be  no  evidence  that  the  soul 
would  be  saved.  Though  good  might 
be  done  to  others,  yet  where  the  mo- 
tive was  wrong,  it  could  not  meet  with 
the  divine  approbation,  or  be  connected 
with  his  favour.  ^  And  though  I  give 
my  body  to  be  burned.  Evidently  as  i 
martyr,  or  a  witness  to  the  truth  of  re- 
ligion. Though  I  should  be  willing  to 
lay  down  my  life  in  the  most  painful 
manner,  and  have  not  charity,  it  would 
profit  me  nothing.  Many  of  the  an- 
cient prophets  were  called  to  suffer 
martyrdom,  though  there  is  no  evidence 
that  any  of  them  were  burned  to  death  as 
martyrs.  Shadrach,  Meshech,  and  Abed- 
nego  were  indeed  thrown  into  a  fiery 
furnace,  because  they  were  worshippers 
of  the  true  God  ,  but  they  were  not 
consumed  in  the  flame.  Dan.  iii.  19 — 
26.  Comp.  Heb.  xi.  34.  Though 
Christians  were  early  persecuted,  yet 
there  is  no  evidence  that  they  were 
burned  as  martyrs  as  early  as  this  episr 
was  written,  Nero  is  the  first  who 


A.  D.  59.] 

burned,  and  have  not  charity,  it 
profiteth  me  nothing. 

4  Charity  suflereth" long,  and 


CHAPTER  XIII. 


263 


a  Prov.10.12. 


is  kind ;  charity  envieth  *  not; 
charity  *  vaunteth  not  itself,  is 
not  puffed e  up, 

b  James  3. 16.       »  or,  is  not  rash.       c  Col.2.lrt 


js  believed  to  have  committed  this  hor- 
rible act;  and  under  his  reign,  and  dur- 
ing the  persecution  which  he  excited, 
Christians  were  covered  with  pitch,  and 
set  on  fire  to  illuminate  his  gardens.  It 
is  possible  that  some  Christians  had  been 
put  to  death  in  this  manner  when  Paul 
wrote  this  epistle  ;  but  it  is  more  probable 
that  he  refers  10  this  as  the  most  awful 
kind  of  death,  rather  than  as  any  thing 
which  had  really  happened.  Subse- 
quently, however,  as  all  know,  this  was 
often  done,  and  thousands,  and  perhaps 
tens  of  thousands,  of  Christians  have 
been  called  to  evince  their  attachment 
to  religion  in  the  flames.  ^  And  have 
not  charity.  Have  no  love  to  God,  or 
to  men  ;  have  no  true  piety.  If  I  do 
rt  from  any  selfish  or  sinister  motive ; 
if  I  do  it  from  fanaticism,  obstinacy,  or 
vainglory ;  if  I  am  deceived  in  regard 
to  my  character,  and  have  never  been 
born  again.  It  is  not  necessary  to  an 
explanation  of  this  passage  to  suppose 
that  this  ever  had  been  done,  for  the 
apostle  only  puts  a  supposable  case. 
There  is  reason,  however,  to  think  that 
it  has  been  done  frequently  ;  and  that 
when  the  des-lre  of  martyrdom  became 
the  popular  passion,  and  was  believed 
to  be  connected  infallibly  with  heaven, 
not  a  few  have  been  willing  to  give 
themselves  to  the  flames  who  never 
knew  any  thing  of  love  to  God  or  true 
piety.  Grotius  mentions  the  instance 
of  Calanus,  and  of  Peregrin  us  the  phi- 
losopher, who  did  it.  Although  this 
was  not  the  common  mode  of  martyr- 
dom in  the  time  of  Paul,  and  although 
it  was  then  perhaps  unknown,  it  is  re- 
markable that  he  should  have  referred 
to  that  which  in  subsequent  times  be- 
came the  common  mode  of  death  on 
account  of  religion.  In  his  time,  and 
before,  the  common  mode  was  by  ston- 
ing, by  the  sword,  or  by  crucifixion. 
Subsequently,  however,  all  these  were 
laid  aside,  and  burning  became  the 


common  way  in  which  martyrs  suffer 
ed.  So  it  was,  extensively,  under  Nero  ; 
and  so  it  was,  exclusively,  under  the  In- 
quisition ;  and  so  it  was  in  the  persecu- 
tions in  England  in  the  time  of  Mary. 
Paul  peerns  to  have  been  directed  to 
specify  this  rather  than  stoning,  the 
sword,  or  crucifixion,  in  order  that,  in 
subsequent  times,  martyrs  might  be  led 
to  examine  themselves,  and  to  see 
whether  they  were  actuated  by  true  love 
to  God  in  being  willing  to  be  consumed 
in  the  flames,  ^f  //  projiteth  me  no- 
thing. If  there  is  no  true  piety,  there 
can  be  no  benefit  in  this  to  my  soul. 
It  will  not  save  me.  If  I  have  no  true 
love  to  God,  I  must  perish,  after  all. 
Love,  therefore,  is  more  valuable  and 
precious  than  all  these  endowments". 
Nothing  can  supply  its  place  ;  nothing 
can  be  connected  with  salvation  with- 
out it. 

4.  Charity  sufferelh  long.  Paul 
now  proceeds  to  illustrate  the  nature  of 
love,  or  to  show  how  it  is  exemplified. 
His  illustrations  are  all  drawn  from  its 
effect  in  regulating  our  conduct  towards 
others,  or  our  intercourse  with  them. 
The  reason  why  he  made  use  of  this 
illustration,  rather  than  its  nature  as 
evinced  towards  God,  was,  probably,  be- 
cause it  was  especially  necessary  for 
them  to  understand  in  what  way  it 
should  be  manifested  towards  each 
other.  There  were  contentions  and 
strifes  among  them ;  there  were  of  course 
suspicions,  and  jealousies,  and  heart- 
burnings ;  there  would  be  unkind  judg- 
ing, the  imputation  of  improper  mo- 
tives, and  selfishness ;  there  were  envy, 
and  pride,  and  boasting,  all  of  which 
were  inconsistent  with  love  ;  and  Paul 
therefore  evidently  designed  to  correct 
these  evils,  and  to  produce  a  different 
state  of  things  by  showing  them  what 
would  be  produced  by  the  exercise  of 
love.  The  word  here  used  (  fjna^v^ti ) 
j  denotes  longanimity,  slowness  to  an- 


264 


I.  CORINTHIANS. 


[A.  D.  59. 


ger  or  passion  ;  long-suffering,  patient 
endurance,  forbearance.  It  is  opposed 
to  haste  ;  to  passionate  expressions  and 
thoughts,  and  to  irritability.  It  de- 
notes the  state  of  mind  which  can  BEAU 
IX»TG  when  oppressed,  provoked,  calum- 
niated, and  when  one  seeks  to  injure 
us.  Comp.  Rom.  ii.  4  ;  ix.  22.  2  Cor. 
vi.  6.  Gal.  v.  22.  Eph.  iv.  2.  Col.  iii. 
12.  1  Tim.  i.  16.  2  Tim.  iii.  10  ;  iv. 
2.  1  Pet.  iii.  20.  2  Pet.  iii.  15.  J  And 
is  kind.  The  word  here  used  denotes 
to  be  good-natured,  gentle,  tender,  af- 
fectionate. Love  is  benignant.  It  wishes 
well.  It  is  not  harsh,  sour,  morose,  ill- 
natured.  Tindnl  renders  it,  "  is  cour- 
teous." The  idea  is,  that  under  all  pro- 
vocations and  ill-usage  it  is  gentle  and 
mild.  Hatred  prompts  to  harshness, 
severity,  unkindness  of  expression,  an- 
ger, and  a  desire  of  revenge.  But  love 
is  the  reverse  of  all  these.  A  man  who 
truly  loves  another  will  be  kind  to  bin, 
desirous  of  doing  him  good ;  will  be 
gentle,  not  severe  and  harsh  ;  will  be 
courteous  because  he  desires  his  happi- 
ness, and  would  not  pain  his  feelings. 
And  as  religion  is  love,  and  prompts  to 
love,  so  it  follows  that  it  requires  cour- 
tesy or  true  politeness,  and  will  secure 
it.  See  1  Pet.  iii.  8.  If  all  men  were 
under  the  influence  of  true  religion, 
they  would  always  be  truly  polite  and 
courteous ;  for  true  politeness  is  no- 
thing more  than  an  expression  of  be- 
nignity, or  a  desire  to  promote  the  hap- 
piness of  all  around  us.  ^  Envieth 
not  (it,  £"*<>')•  This  word  properly 
means  to  be  zealous  for  or  against  any 
person  or  thing ;  i.  e.  to  be  eager  for, 
or  anxious  for  or  against  any  one.  It 
is  used  often  in  a  good  sense  (1  Cor. 
xii.  31.  Note,  xiv.  1.  39.  2  Cor.  xi. 
2,  &c.)  ;  but  it  may  be  used  in  a  bad 
sense — to  be  zealous  against  a  person  ; 
to  be  jealous  of;  to  envy.  Acts  vii.  9; 
xvii.  5.  James  iv.  2,  "Ye  kill  and 
e-nvy."  It  is  in  this  sense,  evidently, 
tiiat  it  is  used  here, — as  denoting  zeal, 
or  ardent  desire  against  any  person. 
The  sense  is,  love  does  not  envy  others 
i  lie  happiness  which  they  enjoy;  it  de- 
lights in  their  welfare ;  and  as  their 
happiness  is  increased  by  their  endow- 


ments,  their  rank,  their  reputation,  their 
wealth,  their  health,  their  domestic  com- 
forts, their  learning  &c.,  those  who  ai« 
influenced  by  love  rejoice  in  all  this. 
They  would  not  diminish  it ;  they 
would  not  embarrass  them  in  the  pos- 
session ;  they  would  not  detract  from 
that  happiness;  they  would  not  mur- 
mur or  repine  that  they  themselves  are 
not  so  highly  favoured. — To  envy  is  to 
feel  uneasiness,  mortification,  or  discon- 
tent at  the  sight  of  superior  happiness, 
excellence,  or  reputation  enjoyed  by 
another ;  to  repine  at  another's  pros- 
perity  ;  and  to  fret  oneself  on  account 
of  his  real  or  fancied  superiority. 
Of  course,  it  may  be  excited  by  any 
ihing  in  which  another  excels,  or  in 
which  he  is  more  favoured  than  we  are. 
It  may  be  excited  by  superior  wealth, 
beauty,  learning,  accomplishment,  repu- 
tation, success.  It  may  extend  to  any 
employment,  or  any  rank  in  life.  A 
man  may  be  envied  because  he  is  happy 
while  we  are  miserable  ;  well,  while  we 
are  sick  ;  caressed,  while  we  are  neglect- 
ed or  overlooked  ;  successful,  while  we 
meet  with  disappointment ;  handsome, 
while  we  are  ill-formed  ;  honoured  with 
office,  while  we  are  overlooked.  He 
may  be  envied  because  he  has  a  better 
farm  than  we  have,  or  is  a  more  skilful 
mechanic,  or  a  more  successful  physi- 
cian, lawyer,  or  clergyman.  Envy  com- 
monly lies  in  the  same  line  of  business, 
occupation,  or  rank.  We  do  not 
usually  envy  a  monarch,  a  conqueror, 
or  a  nobleman,  unless  we  are  aspiring 
to  the  same  rank.  The  farmer  does 
not  usually  envy  the  blacksmith,  but 
another  farmer  ;  the  blacksmith  does  not 
usually  envy  the  schoolmaster,  or  the 
lawyer,  but  another  man  in  the  same 
line  of  business  with  himself.  The 
physician  envies  another  physician  more 
learned  or  more  successful ;  the  law- 
yer, another  lawyer ;  the  clergyman,  an- 
other clergyman.  The  fashionable  fe- 
male, who  seeks  admiration  or  flattery  on 
account  of  accomplishment  or  beauty, 
envies  another  who  is  more  distinguish- 
ed and  more  successful  in  those  things. 
And  so  the  poet  envies  a  rival  poet; 
and  the  orator,  a  rival  orator ;  and  the 


A.D   59.] 


CHAPTER  XIII. 


2C5 


statesman,  a  rival  statesmen.  The  cor- 
rection of  all  these  things  is  love.  If 
we  loved  others  ;  if  we  rejoiced  in  their 
happiness,  we  should  not  envy  them. 
They  are  not  to  blame  for  these  supe- 
rior endowments  ;  but  if  those  endow- 
ments are  the  direct  gift  of  God,  we 
should  be  thankful  that  he  has  made 
others  happy  ;  if  they  are  the  fruit  of 
their  own  industry,  and  virtue,  and  skill, 
and  application,  we  should  esteem  them 
the  more,  and  value  them  the  more  high- 
ly. They  have  not  injured  us  /  and  we 
should  not  be  unhappy,  or  seek  to  in- 
jure them,  because  God  has  blessed 
them,  or  because  they  have  been  more 
industrious,  virtuous,  and  successful 
than  we  have.  Every  man  should  have 
his  own  level  in  society,  and  we  should 
rejoice  in  the  happiness  of  all. — Love 
will  produce  another  effect.  We  should 
not  envy  them,  because  he  that  is  under 
the  influence  of  Christian  love  is  more 
happy  than  those  in  the  world  who  are 
usually  the  objects  of  envy.  There  is 
often  much  wretchedness  under  a  cloth- 
ing of  "  purple  and  fine  linen."  There 
is  not  always  happiness  in  a  splendid 
mansion  ;  in  the  caresses  of  the  great ; 
in  a  post  of  honour  ;  in  a  palace,  or  on 
a  throne.  Alexander  the  Great  wept  on 
the  throne  of  the  world.  Happiness  is 
in  the  heart ;  and  contentment,  and  the 
love  of  God,  and  the  hope  of  heaven 
produce  happiness  which  rank,  and 
wealth,  and  fashion,  and  earthly  honour 
cannot  purchase.  And  could  the  sad 
and  heavy  hearts  of  those  in  elevated 
ranks  of  life  be  always  seen  ;  arid  espe- 
cially cou'd  their  end  be  seen,  there 
would  Us  no  occasion  or  disposition  to 
•invy  them. 

Lord,  what  a  thoughtless  wretch  was  T, 
To  mourn,  and  murmur,  and  repine, 

To  see  the  wicked  placed  on  high, 
In  pride  and  robes  of  honour  shine! 

But  oh  !  their  end,  their  dreadful  end ! 

Thy  sanctuary  taught  me  so ; 
On  slipp'ry  rocks  I  see  them  stand, 

And  fiery  billows  roll  below. 

Now  let  them  boast  how  tall  they  rise, 

I'll  never  envy  them  azain  ; 
There  they  may  stand  with  haughty  eyes, 

Till  they  plunge  deep  in  endless  pain. 

Their  fancied  joys  how  fast  they  flee, 
Like  dreams  as  fleeting  and  as  vain ; 


Their  songs  of  softest  harmony 
Are  but  a  prelude  to  their  pain. 

Now  I  esteem  their  mirth  and  wine 
Too  dear  to  purchase  with  my  blood 

Lord,  'tis  enough  that  thou  art  mine, 
My  life,  my  portion,  and  my  God. 

If  Vaunteth  not  itself  (^^ivrrat/, 
from  Trtgrrt^tc,  a  boaster,  braggart.  Ro- 
binson). The  idea  is  that  of  boasting, 
bragging,  vaunting.  The  word  occurs 
nowhere  else  in  the  New  Testament 
Bloomfield  supposes  that  it  has  the  idea 
of  acting  precipitously,  inconsiderately, 
incautiously;  and  this  idea  our  trans- 
lators have  placed  in  the  margin,  "he 
is  not  rash."  But  most  expositors  sup- 
pose that  it  has  the  notion  of  boasting, 
or  vaunting  of  one's  own  excellencies 
or  endowments.  This  spirit  proceeds 
from  the  idea  of  superiority  over  others; 
and  is  connected  with  a  feeling  of  con- 
tempt or  disregard  for  them.  .  Love 
would  correct  this,  because  it  would 
produce  a  desire  that  they  should  be 
happy — and  to  treat  a  man  with  con- 
tempt is  not  the  way  to  make  him 
happy ;  love  would  regard  others  with 
esteem — and  to  boast  over  them  is  not 
to  treat  them  with  esteem ;  it  would 
teach  us  to  treat  them  with  affectionate 
regard — and  no  man  who  has  affec- 
tionate regard  for  others  is  disposed  to 
boast  of  his  own  qualities  over  them. 
Besides,  love  produces  a  state  of  mind 
just  the  opposite  of  a  disposition  to 
boast.  It  receives  its  endowments  with 
gratitude ;  regards  them  as  the  gift  of 
God ;  and  is  disposed  to  employ  them 
not  in  vain  boasting,  but  in  purposes 
of  utility,  in  doing  good  to  all  others 
on  as  wide  a  scale  as  possible.  The 
boaster  is  not  a  man  who  does  good. 
To  boast  of  talents  is  not  to  employ 
them  to  advantage  to  others.  It  will 
be  of  no  account  in  feeding  the  hungry, 
clothing  the  naked,  comforting  the  sick 
and  afflicted,  or  in  saving  the  world. 
Accordingly,  the  man  who  does  the 
most  good  is  the  least  accustomed  to 
boast ;  the  man  who  boasts  may  be  re- 
garded as  doing  nothing  else,  f  Is  not 
puffed  up  (<$v<riouryu).  This  word  rreans 
to  blow,  to  puff,  to  pant ;  then  to  in- 
flate with  pride,  and  vanity,  and  self- 
esteem.  See  the  word  explained  in  the 


266 


I.  CORINTHIANS. 


5  Doth  not  behave  itself  un- 
seemly, seeketh  not  "  her  own, 


a  c.  10.24. 


[A.  D.  59 

is  not  *  easily  provoked,  think 
eth  no  evil; 


b  Prov.14.17. 


Note  on  ch.  viii.  1.  It  perhaps  differs 
from  the  preceding  word,  inasmuch  as 
that  word  denotes  the  expression  of  the 
feelings  of  pride,  vanity,  &c.,  and  this 
word  the  feeling  itself.  A  man  may 
be  very  proud  and  vain,  and  not  ex- 
press it  in  the  form  of  boasting.  That 
state  is  indicated  by  this  word.  If  he 
gives  expression  to  this  feeling,  and 
boasts  of  his  endowments,  that  is  indi- 
cated by  the  previous  word.  Love 
would  prevent  this,  as  it  would  the 
former.  It  would  destroy  the  feeling, 
as  well  as  the  expression  of  it.  It 
would  teach  a  man  that  others  had 
good  qualities  as  well  as  he ;  that  they 
had  high  endowments  as  well  as  he ; 
and  would  dispose  him  to  concede  to 
them  full  credit  for  all  that  they  have, 
and  not  to  be  vainglorious  of  his  own. 
Besides,  it  is  not  the  nature  of  love  to 
lill  the  mind  in  this  manner.  Pride, 
vanity,  and  even  knowledge  (ch.  viii. 
1),  may  swell  the  mind  with  the  con- 
viction of  self-importance ;  but  love  is 
humble,  meek,  modest,  unobtrusive.  A 
brother  that  loves  a  sister  is  not  filled 
with  pride  or  vanity  on  account  of  it ; 
a  man  that  loves  the  whole  world,  and 
desires  its  salvation,  is  not  filled  with 
pride  and  vanity  on  account  of  it. 
Hence  the  Saviour,  who  had  most  love 
tor  the  human  race,  was  at  the  farthest 
possible  remove  from  pride  and  vanity. 
5.  Doth  not  behave  itself  unseemly 
(six  ar%Hf*ovtl').  This  word  occurs  in 
ch.  vii.  36.  See  Note  on  that  verse. 
It  means  to  conduct  improperly,  or 
disgracefully,  or  in  a  manner  to  de- 
serve reproach.  Love  seeks  that  which 
is  proper  or  becoming  in  the  circum- 
stances and  relations  of  life  in  which 
we  are  placed.  It  prompts  to  the  due 
respect  for  superiors,  producing  venera- 
tion and  respect  for  their  opinions ;  and 
it  prompts  to  a  proper  regard  for  infe- 
riors, not  despising  their  rank,  their 
poverty,  their  dress,  their  dwellings, 
their  pleasures,  their  views  of  happi- 
tess ',  it  prompts  to  the  due  observance 


of  all  the  relations  of  life,  as  those  of  a 
husband,  wife,  parent,  child,  brother, 
sister,  son,  daughter,  and  produces  a 
proper  conduct  and  deportment  in  al] 
these  relations.  The  proper  idea  of  the 
phrase  is,  that  it  prompts  to  all  that  is 
fit  and  becoming  in  life;  and  would 
save  from  all  that  is  unfit  and  unbe- 
coming. There  rray  be  included  in 
the  word  also  the  idea  that  it  would 
prevent  any  thing  that  would  be  a  vio- 
lation of  decency  or  delicacy.  It  is 
well  known  that  the  Cynics  were  in  the 
habit  of  setting  at  defiance  all  the  usual 
ideas  of  decency  ;  and  indeed  this  was, 
and  is,  commonly  done  in  the  temples 
of  idolatry  and  pollution  everywhere. 
Love  would  prevent  this,  because  it 
teaches  to  promote  the  happiness  of 
all,  and  of  course  to  avoid  every  thing 
that  would  offend  purity  of  taste  and 
mar  enjoyment.  In  the  same  way  it 
prompts  to  the  fit  discharge  of  all  the 
relative  duties,  because  it  leads  to  the 
desire  to  promote  the  happiness  of  all. 
And  in  the  same  manner  it  would  lead 
a  man  to  avoid  profane  and  indecent 
language,  improper  allusions,  double 
meanings  and  innuendoes,  coarse  and 
vulgar  expressions,  because  such  things 
pain  the  ear,  and  offend  the  heart  of 
purity  and  delicacy.  There  is  mucn 
that  is  indecent  and  unseemly  still  in 
society  that  would  be  corrected  by 
Christian  love.  What  a  change  would 
be  produced  if,  under  the  influence  of 
that  love,  nothing  should  be  said  or 
done  in  the  various  relations  of  life  but 
what  would  be  seemly,  Jit,  and  decent/ 
And  what  a  happy  influence  would  the 
prevalence  of  this  love  have  on  the 
intercourse  of  mankind  !  *jf  Seeketh 
not  her  own.  There  is,  perhaps,  not  a 
more  striking  or  important  expression 
in  the  New  Testament  than  this ;  01 
one  that  more  beautifully  sets  forth  the 
nature  and  power  of  that  love  which  is 
produced  by  true  religion.  Its  evidenV 
meaning  is,  that  it  is  not  selfish ;  U 
does  not  seek  its  own  happiness  exclu 


A.D.  59.] 


CHAPTER  XIII. 


267 


sively  or  mainly ;  it  does  not  seek  its 
own  happiness  to  the  injury  of  others. 
This  expression  is  not,  however,  to  be 
pressed  as  if  Paul  meant  to  teach  that 
a  man  should  not  regard  his  own  wel- 
fare at  all ;  or  have  no  respect  to  his 
health,  his  property,  his  happiness,  or 
his  salvation.  Every  man  is  bound  to 
pursue  such  a  course  of  life  as  will  ulti- 
mately secure  his  own  salvation.  But 
it  is  not  simply  or  mainly  that  he 
may  be  happy  that  he  is  to  seek  it. 
It  is,  that  he  may  thus  glorify  God  his 
Saviour ;  and  accomplish  the  great  de- 
sign which  his  Maker  has  had  in  view 
in  his  creation  and  redemption.  If  his 
happiness  is  the  main  or  leading  thing, 
it  proves  that  he  is  supremely  selfish ; 
and  selfishness  is  not  religion.  The 
expression  here  used  is  comparative, 
and  denotes  that  this  is  not  the  main, 
the  chief,  the  only  thing  which  one  who 
is  under  the  influence  of  love  or  true 
religion  will  seek.  True  religion,  or 
love  to  others,  will  prompt  us  to  seek 
their  welfare  with  self-denial  and  per- 
sonal sacrifice  and  toil.  Similar  ex- 
pressions, to  denote  comparison,  occur 
frequently  in  the  sacred  Scriptures. 
Thus,  where  it  is  said  (Hos.  vii.  6. 
Comp.  Micah  vi.  8.  Matt.  ix.  13),  "  I 
desired  mercy,  and  not  sacrifice ;"  it  is 
meant,  '  I  desired  mercy  more  than  I 
desired  sacrifice ;  I  did  not  wish  that 
mercy  should  be  forgotten  or  excluded 
in  the  attention  to  the  mere  ceremonies 
of  religion.'  The  sense  here  is,  there- 
fore, that  a  man  under  the  influence  of 
true  love  or  religion  does  not  make  his 
own  happiness  or  salvation  the  main  or 
leading  thing;  he  does  not  make  all 
other  things  subservient  to  this;  he 
seeks  the  welfare  of  others,  and  desires 
to  promote  their  happiness  and  salva- 
tion, even  at  great  personal  sacrifice 
and  self-denial.  It  is  the  characteristic 
of  the  man,  not  that  he  promotes  his 
own  worth,  health,  happiness,  or  salva- 
tion, but  that  he  lives  to  do  good  to 
others.  Love  to  others  will  prompt  to 
that,  and  that  alone.  There  is  not  a 
particle  of  selfishness  in  true  love.  It 
seeks  the  welfare  of  others,  and  of  all 
others.  That  true  religion  will  produce 


this,  is  evident  everywhere  in  the  New 
Testament;  and  especially  in  the  life 
of  the  Lord  Jesus,  whose  whole  bio- 
graphy is  comprehended  in  one  ex- 
pressive declaration,  "  who  went  about 

DOING    GOOD."    Acts  X.  38.       It  follows 

from  this  statement,  (1.)  That  no  man 
is  a  Christian  who  lives  for  himself 
alone ;  or  who  makes  it  his  main  busi- 
ness to  promote  his  own  happiness  and 
salvation.  (2.)  No  man  is  a  Christian 
who  does  not  deny  himself;  or  no  one 
who  is  not  willing  to  sacrifice  his  own 
comfort,  time,  wealth,  and  ease,  to  ad- 
vance the  welfare  of  mankind.  (3.)  It 
is  this  principle  which  is  yet  to  convert 
the  world.  Long  since  the  whole  world 
would  have  been  converted,'  had  all 
Christians  been  under  its  influence. 
And  when  ALL  Christians  make  it  their 
grand  object  not  to  seek  their  own,  but 
the  good  of  others ;  when  true  charity 
shall  occupy  its  appropriate  place  in 
the  heart  of  every  professed  child  of 
God,  then  this  world  will  be  speedily 
converted  to  the  Saviour.  Then  there 
will  be  no  want  of  funds  to  spread 
Bibles  and  tracts ;  to  sustain  mission- 
aries, or  to  establish  colleges  and 
schools ;  then  there  will  be  no  want  of 
men  who  shall  be  willing  to  go  to  any 
part  of  the  earth  to  preach  the  gospel ; 
and  then  there  will  be  no  want  of  prayer 
to  implore  the  divine  mercy  on  a  ruined 
and  perishing  world.  O  may  the  time 
soon  come  when  all  the  selfishness  in 
the  human  heart  shall  be  dissolved, 
and  when  the  whole  world  shall  be 
embraced  in  the  benevolence  of  Chris- 
tians, and  the  time,  and  talent,  and 
wealth  of  the  whole  church  shall  be 
regarded  as  consecrated  to  God,  and 
employed  and  expended  under  the  in 
fluence  of  Christian  love !  Comp.  Note, 
ch.  x.  24.  H  Is  not  easily  provoked 
(Tragc^t/yersu).  This  word  occurs  in  the 
New  Testament  only  in  one  other  place. 
Acts  xvii.  16,  "His  spirit  was  stirred 
within  him  when  he  saw  the  city  wholly 
given  to  idolatry."  See  Note  on  that 
place.  The  word  properly  means  to 
sharpen  by,  or  with,  or  on  any  thing 
(from  o£i/c,  sharp},  and  may  be  applied 
to  the  act  of  sharpening  a  knife  or 


I.  CORINTHIANS. 


LA.D.  59 


»3  Rejoiceth  "  not  in  iniquity, 


a  Rom.  1.32. 


jword ;  then  it  means  to  sharpen  the 
•nind,  temper,  courage  of  any  one ;  to 
sxcite,  impel,  &c.  Here  it  means  evi- 
dently to  rouse  to  anger ;  to  excite  to 
indignation  or  wrath.  Tindal  renders 
it,  "  is  not  provoked  to  anger."  Our 
translation  does  not  exactly  convey  the 
sense.  The  word  "easily"  is  not  ex- 
pressed in  the  original.  The  translators 
have  inserted  it  to  convey  the  idea  that 
he  who  is  under  the  influence  of  love, 
though  he  may  be  provoked,  that  is, 
injured,  or  though  there  might  he  in- 
citements to  anger,  yet  that  he  would 
not  be  roused,  or  readily  give  way  to 
it.  The  meaning  of  the  phrase  in  the 
Greek  is,  that  a  man  who  is  under  the 
influence  of  love  or  religion  is  not  prone 
to  violent  anger  or  exasperation ;  it  is 
not  his  character  to  be  hasty,  excited, 
or  passionate.  He  is  calm,  serious, 
patient.  He  looks  soberly  at  things; 
and  though  he  may  be  injured,  yet  he 
governs  his  passions,  restrains  his  tem- 
per, subdues  his  feelings.  This,  Paul 
eays,  would  be  produced  by  love.  And 
this  is  apparent.  If  we  are  under  the 
influence  of  benevolence,  or  love  to  any 
one,  we  shall  not  give  way  to  sudden 
bursts  of  feeling.  We  shall  look  kindly 
on  his  actions ;  put  the  best  construc- 
tion on  his  motives ;  deem  it  possible 
that  we  have  mistaken  the  nature  or 
the  reasons  of  his  conduct;  seek  or  de- 
sire explanation  (Matt.  v.  23, 24)  ;  wait 
till  we  can  look  at  the  case  in  all  its 
bearings ;  and  suppose  it  possible  that 
he  may  be  influenced  by  good  motives, 
and  that  his  conduct  will  admit  a  satis- 
factory explanation.  That  true  religion 
is  designed  to  produce  this,  is  apparent 
everywhere  in  the  New  Testament,  and 
especially  from  the  example  of  the  Lord 
Jesus ;  that  it  actually  does  produce  it, 
is  apparent  from  all  who  come  under 
its  influence  in  any  proper  manner. 
The  effect  of  religion  is  nowhere  else 
more  striking  and  apparent  than  in 
changing  a  temper  naturally  quick,  ex- 
citable, and  irritable,  to  one  that  is 
calm,  and  gentle,  and  subdued.  A  con- 


but   rejoice-h    *in    the    truth; 


>  or,  tcilh 


sciousness  of  the  presence  of  God  will 
do  much  to  produce  this  state  of  mind  ; 
and  if  we  truly  loved  all  men,  we  should 
be  soon  angry  with  none.  1  Thinketh 
no  evil.  That  is,  puts  the  best  possible 
construction  on  the  motives  and  the 
conduct  of  others.  This  expression 
also  is  comparative.  It  means  'that 
love,  or  that  a  person  under  the  influ 
ence  of  love,  is  not  malicious,  censo- 
rious, disposed  to  find  fault,  or  to  im- 
pute improper  motives  to  others.  It  is 
not  only  "  not  easily  provoked,"  not 
soon  excited,  but  it  is  not  disposed  to 
think  that  there  was  any  evil  intention 
even  in  cases  which  might  tend  to  irri- 
tate or  exasperate  us.  It  is  not  dis- 
posed to  think  that  there  was  any  evil 
in  the  case  ;  or  that  what  was  done  was 
with  any  improper  intention  or  design  ; 
that  is,  it  puts  the  best  possible  con- 
struction on  the  conduct  of  others,  and 
supposes,  as  far  as  can  be  done,  that  it 
was  in  consistency  with  honesty,  truth, 
friendship,  and  love.  The  Greek  word 
(*c}j£sT*<)  is  that  which  is  commonly 
rendered  impute,  and  is  correctly  ren- 
dered here  thinkdh.  It  means,  does 
not  reckon,  charge,  or  impute  to  a  man 
any  evil  intention  or  design.  We  de- 
sire to  think  well  of  the  man  whom  we 
love ;  nor  will  we  think  ill  of  his  mo- 
tives, opinions,  or  conduct  until  we  arr 
compelled  to  do  so  by  the  most  irre- 
fragable evidence.  True  religion,  there- 
fore, will  prompt  to  charitable  judging ; 
nor  is  there  a  more  striking  evidence 
of  the  destitution  of  true  religion  than 
a  disposition  to  impute  the  worst  mo- 
tives and  opinions  to  a  man. 

6.  Rejoiceth  not  in  iniquity.  Doet, 
not  rejoice  over  the  vices  of  other  men 
does  not  take  delight  when  they  are 
guilty  of  crime,  or  when,  in  any  man- 
ner, they  fall  into  sin.  It  does  not  nnd 
pleasure  in  hearing  others  accused  of 
sin,  and  in  having  it  proved  that  they 
have  committed  it.  It  does  not  find  a 
malicious  pleasure  in  the  report  thai 
they  have  done  wrong ;  or  in  following 
up  that  report,  and  finding  it  established 


.  D.  59.] 


CHAPTER  XIII. 


269 


7  Beareth  a  all  things,  believ- 


es Rom.lo.l. 
d  Job  13. 15. 


6  Ps.119.G6.       c  Rom.8.24. 


Wicked  men  often  find  pleasure  in  this 
(Rom.  i.  32),  and  rejoice  when  others 
have  fallen  into  sin,  and  have  disgraced 
and  ruined  themselves.  Men  of  the 
world  often  find  a  malignant  pleasure 
in  the  report,  and  in  the  evidence  that 
a  member  of  the  church  has  brought 
dishonour  on  his  profession.  A  man 
often  rejoices  when  an  enemy,  a  per- 
secutor, or  a  slanderer  has  committed 
some  crime,  and  when  he  has  shown 
an  improper  spirit,  uttered  a  rash  ex- 
pression, or  taken  some  step  which  shall 
involve  him  in  ignominy.  But  love 
does  none  of  these  things.  It  does  not 
desire  that  an  enemy,  a  persecutor,  or  a 
slanderer  should  do  evil,  or  should  dis- 
grace and  ruin  himself.  It  does  not 
rejoice,  but  grieves,  when  a  professor 
of  religion,  or  an  enemy  of  religion — 
when  a  personal  friend  or  foe  has  done 
any  thing  wrong.  It  neither  loves  the 
wrong,  nor  the  fact  that  it  has  been 
done.  And  perhaps  there  is  no  greater 
triumph  of  the  gospel  than  in  its  en- 
abling a  man  to  rejoice  that  even  his 
enemy  and  persecutor  in  any  respect 
does  well ;  or  to  rejoice  that  he  is  in 
any  way  honoured  and  respected  among 
men.  Human  nature,  without  the  gos- 
pel, manifests  a  different  feeling;  and 
it  is  only  as  the  heart  is  subdued  by  the 
gospel,  and  filled  with  universal  benevo- 
lence, that  it  is  brought  to  rejoice  when 
all  men  do  well.  |  Rejoiceth  in  the 
truth.  The  word  truth  here  stands 
opposed  to  iniquity,  and  means  virtue, 
piety,  goodness.  It  does  not  rejoice  in 
the  vices,  but  in  the  virtues  of  others. 
It  is  pleased,  it  rejoices  when  they  do 
well.  It  is  pleased  when  those  who 
differ  from  us  conduct  in  any  manner 
in  such  a  way  as  to  please  God,  and  to 
advance  their  own  reputation  and  hap- 
piness. They  who  are  under  the  in- 
fluence of  that  love  rejoice  that  good  is 
done,  and  the  truth  defended  and  ad- 
vanced, whoever  may  be  the  instru- 
ment; rejoice  that  others  are  success- 
ful in  their  plans  of  doing  good,  though 
23* 


eth  *  all     things,     hopeth  «  all 
things,  endureth  d  all  things. 


they  do  not  act  with  us;  rejoice  that 
other  men  have  a  reputation  well  earned 
for  virtue  and  purity  of  life,  though  they 
may  differ  from  us  in  opinion,  and  may 
be  connected  with  a  different  denomi- 
nation. They  do  not  rejoice  when 
other  denominations  of  Christians  fall 
into  error;  or  when  their  plans  are 
blasted  ;  or  when  they  are  calumniated, 
and  oppressed,  and  reviled.  By  whom- 
soever good  is  done,  or  wheresoever,  it 
is  to  them  a  matter  of  rejoicing ;  and  by 
whomsoever  evil  is  done,  or  whereso- 
ever, it  is  to  them  a  matter  of  grief. 
See  Phil.  i.  14 — 18.  The  reason  of  this 
is,  that  all  sin,  error,  and  vice  will  ulti- 
mately ruin  the  happiness  of  any  one ; 
and  as  love  desires  their  happiness,  it 
desires  that  they  should  walk  in  the 
ways  of  virtue,  and  is  grieved  when 
they  do  not.  What  a  change  would 
the  prevalence  of  this  feeling  produce 
in  the  conduct  and  happiness  of  man- 
kind !  How  much  ill-natured  joy  would 
it  repress  at  the  faults  of  others !  How 
much  would  it  do  to  repress  the  pains 
which  a  man  often  takes  to  circulate 
reports  disadvantageous  to  his  adver- 
sary ;  to  find  out  and  establish  some 
flaw  in  his  character ;  to  prove  that  he 
has  said  or  done  something  disgraceful 
and  evil !  And  how  much  would  it  do 
even  among  Christians,  in  restraining 
them  from  rejoicing  at  the  errors,  mis- 
takes, and  improprieties  of  the  friends 
of  revivals  of  religion,  and  in  leading 
them  to  mourn  over  their  errors  in  se* 
cret,  instead  of  taking  a  malicious  plea- 
sure in  promulgating  them  to  the  world ! 
This  would  be  a  very  different  world  if 
there  were  none  to  rejoice  in  iniquity  : 
and  the  church  would  be  a  different 
church  if  there  were  none  in  its  bosom 
but  those  who  rejoiced  in  the  truth,  and 
in  the  efforts  of  humble  and  self-denying 
piety. 

7.  Beareth  all  things.  Coinp.  Note, 
ch.  ix.  12.  Doddridge  renders  this, 
"  covers  all  things."  The  word  here 
used  (crTsya)  properly  means  to  cuvet 


270 


I.  CORINTHIANS. 


[A.  D.  59 


(from  a-itya,  a  covering,  roof.  Matt. 
viii.  8.  Luke  vii.  6)  ;  and  then  to  hide, 
conceal,  not  to  make  known.  If  this 
>e  the  sense  here,  then  it  means  that 
love  is  disposed  to  hide  or  conceal  the 
faults  and  imperfections  of  others ;  not 
to  promulgate  or  blazon  them  abroad, 
or  to  give  any  undue  publicity  to  them. 
Benevolence  to  the  individual  or  to  the 
public  would  require  that  these  faults 
and  errors  should  be  concealed.  If  this 
is  the  sense,  then  it  accords  nearly  with 
what  is  said  in  the  previous  verse.  The 
word  may  also  mean,  to  forbear,  bear 
with,  endure.  Thus  it  is  used  in 
1  Thess.  iii.  1.  5.  And  so  our  trans- 
lators understand  it  here,  as  meaning 
that  love  is  patient,  long-suffering,  not 
soon  angry,  not  disposed  to  revenge. 
And  if  this  is  the  sense,  it  accords  with 
the  expression  in  ver.  4,  "  love  suffers 
long."  The  more  usual  classic  mean- 
ing is  the  former;  the  usage  in  the 
New  Testament  seems  to  demand  the 
latter.  Rosenmiiller  renders  it,  "bears 
all  things ;"  Bloomfield  prefers  the  other 
interpretation.  Locke  and  Macknight 
render  it  "  cover."  The  real  sense  of  the 
passage  is  not  materially  varied,  which- 
ever interpretation  is  adopted.  It  means, 
that  in  regard  to  the  errors  and  faults 
of  others,  there  is  a  disposition  not  to 
notice  or  to  revenge  them.  There  is  a 
willingness  to  conceal,  or  to  bear  with 
them  patiently.  ^  All  things.  This  is 
evidently  to  be  taken  in  a  popular  sense, 
and  to  be  interpreted  in  accordance 
with  the  connexion.  All  universal  ex- 
pressions of  this  kind  demand  to  be  thus 
limited.  The  meaning  must  be,  '  as  far 
as  it  can  consistently  or  lawfully  be 
done.'  There  are  offences  which  it  is 
not  proper  or  right  for  a  man  to  con- 
ceal, or  to  suffer  to  pass  unnoticed. 
Such  are  those  where  the  laws  of  the 
land  are  violated,  and  a  man  is  called 
on  to  testify,  &c.  But  the  phrase  here 
refers  to  private  matters ;  ind  indicates 
a  disposition  not  to  make  public,  or  to 
avenge  the  faults  committed  by  others. 
f  Believeth  all  things.  The  whole 
scope  of  the  connexion  and  the  argu- 
ment here  requires  us  to  understand 


not  mean,  that  the  man  who  is  undei 
the  influence  of  love  is  a  man  of  uni- 
versal credulity  ;  that  he  makes  no  dis- 
crimination in  regard  to  things  to  be 
believed ;  and  is  as  prone  to  believe  a 
falsehood  as  the  truth ;  or  that  he  is  at 
no  pains  to  inquire  what  is  true  and 
what  is  false,  what  is  right  and  what  is 
wrong.  But  it  must  mean,  that  in  re- 
gard to  the  conduct  of  others,  there  is  a 
disposition  to  put  the  best  construction 
on  it;  to  believe  that  they  may  be 
actuated  by  good  motives,  and  that  they 
intend  no  injury ;  and  that  there  is  a 
willingness  to  suppose,  as  far  as  can 
be,  that  what  is  done  is  done  consist- 
ently with  friendship,  good  feeling,  and 
virtue.  Love  produces  this,  because  it 
rejoices  in  the  happiness  and  virtue  of 
others,  and  will  not  believe  the  con- 
trary except  on  irrefragable  evidence. 
1  Hopcth  all  things.  Hopes  that  all 
will  turn  out  well.  This  must  also 
refer  to  the  conduct  of  others ;  and  it 
means,  that  however  dark  may  be  ap- 
pearances ;  how  much  soever  there  may 
be  to  produce  the  fear  that  others  are 
actuated  by  improper  motives  or  are 
bad  men,  yet  that  there  is  a  hope  that 
matters  may  be  explained  and  made 
clear ;  that  the  difficulties  may  be  made 
to  vanish;  and  that  the  conduct  of 
others  may  be  made  to  appear  to  be 
fair  and  pure.  Love  will  hold  on  to 
this  hope  until  all  possibility  of  such  a 
result  has  vanished,  and  it  is  compelled 
to  believe  that  the  conduct  is  not  sus- 
ceptible of  a  fair  explanation.  This 
hope  will  extend  to  all  things — to 
words,  and  actions,  and  plans ;  to  pub- 
lic and  to  private  intercourse ;  to  what 
is  said  and  done  in  our  own  presence, 
and  to  what  is  said  and  done  in  our 
absence.  Love  will  do  this,  because  it 
delights  in  the  virtue  and  happiness  of 
others,  and  will  not  credit  any  thing  to 
the  contrary  unless  compelled  to  do  so. 
f  Endureth  all  things.  Bears  up  un- 
der, sustains,  and  does  not  murmur. 
Bears  up  under  all  persecutions  at  the 
hand  of  man ;  all  efforts  to  injure  the 
person,  property,  or  reputation ;  and 
bears  all  that  may  be  laid  upon  us  in 


this  of  the  conduct  of  others.     It  can-  |  the  providence  and  by  the  direct  agency 


A.  D.  59.] 


CHAPTER  XI11. 


271 


8  Charity  never  faileth :   but 
whether    there    be    prophecies, 


of  God.  Comp.  Job  xiii.  15.  The  con- 
nexion requires  us  to  understand  it 
principally  of  our  treatment  at  the  hands 
of  our  fellow  men. 

8.  Charity  never  faileth.  Paul  here 
proceeds  to  illustrate  the  value  of  love, 
from  its  permanency  as  compared  with 
other  valued  endowments.  It  is  valu- 
able, and  is  to  be  sought  because  it  will 
always  abide;  may  be  always  exer- 
cised ;  is  adapted  to  all  circumstances, 
and  to  all  worlds  in  which  we  may  be 
placed,  or  in  which  we  may  dwell. 
The  word  rendered  faileth  (atTrivrtt) 
denotes  properly  to  fall  out  of,  to  fall 
from  or  off;  and  may  be  applied  to  the 
stars  of  heaven  falling  (Mark  xiii.  25), 
or  to  flowers  that  fall  or  fade  (James  i. 
11.  1  Pet.  i.  24),  or  to  chains  falling 
from  the  hands,  &c.  Acts  xii.  7.  Here 
it  means  to  fall  away,  to  fail ;  to  be 
without  effect,  to  cease  to  be  in  exist- 
snce.  The  expression  may  mean  that 
it  will  be  adapted  to  all  the  situations 
of  life,  and  is  of  a  nature  to  be  always 
exercised ;  or  it  may  mean  that  it  will 
continue  to  all  eternity,  and  be  exer- 
cised in  heaven  for  ever.  The  con- 
nexion demands  that  the  latter  should 
he  regarded  as  the  true  interpretation. 
See  ver.  13.  The  sense  is,  that  while 
other  endowments  of  the  Holy  Spirit 
must  soon  cease  and  be  valueless,  LOVE 
would  abide,  and  would  always  exist. 
The  argument  is,  that  we  ought  to 
seek  that  which  is  of  enduring  value ; 
and  that,  therefore,  love  should  be  pre- 
ferred to  those  endowments  of  the  Spi- 
rit on  which  so  high  a  value  had  been 
set  by  the  Corinthians.  ^But  whether 
there  be  prophecies.  That  is,  the  gift 
of  prophecy,  or  the  power  of  speaking 
us  a  prophet ;  that  is,  of  delivering  the 
truth  of  God  in  an  intelligible  manner 
under  the  influence  of  inspiration ;  the 
gift  of  being  a  public  speaker,  of  in- 
structing and  edifying  the  church,  and 
foretelling  future  events.  See  Note,  ch. 
xiv.  1.  f  They  shall  fail.  The  gift  shall 
cease  to  be  exercised;  shall  be  abolished, 


they   shall  fail ;    whether  there 
be  tongues,    they   shall    cease ; 


come  to  naught.  There  shall  be  no 
further  use  for  this  gift  in  the  light  and 
glory  of  the  world  above,  and  it  shall 
cease.  God  shall  be  the  teacher  there. 
And  as  there  will  be  no  need  of  con- 
firming the  truth  of  religion  by  the 
prediction  of  future  events,  and  no  need 
of  warning  against  impending  dangers 
there,  the  gift  of  foretelling  future  events 
will  be  of  course  unknown.  In  heaven, 
also,  there  will  be  no  need  that  the  faith 
of  God's  people  shall  be  encouraged,  or 
their  devotions  excited,  by  such  exhorta- 
tions and  instructions  as  are  needful 
now  ;  and  the  endowment  of  prophecy 
will  be,  therefore,  unknown.  ^  There 
be  tongues.  The  power  of  speaking 
foreign  languages.  ^  They  shall  cease. 
Macknight  supposes  this  means  that 
they  shall  cease  in  the  church  after  the 
gospel  shall  have  been  preached  to  all 
nations.  But  the  more  natural  inter- 
pretation is,  to  refer  it  to  the  future 
life ;  since  the  main  idea  which  Paul  is 
urging  here  is  the  value  of  love  above 
all  other  endowments,  from  the  fact 
that  it  would  be  abiding^  or  perma- 
nent— an  idea  which  is  more  certainly 
and  fully  met  by  a  reference  to  the 
future  world  than  by  a  reference  to 
the  state  of  things  in  the  church  on 
earth.  If  it  refers  to  heaven,  it  means 
that  the  power  of  communicating 
thoughts  there  will  not  be  by  the  me- 
dium of  learned  and  foreign  tongues. 
What  will  be  the  mode  is  unknown. 
But  as  the  diversity  of  tongues  is  one 
of  the  fruits  of  sin  (Gen.  xi.),  it  is  evi- 
dent that  in  those  who  are  saved  there 
will  be  deliverance  from  all  the  disad- 
vantages which  have  resulted  from  the 
confusion  of  tongues.  Yet  LOVE  will 
not  cease  to  be  necessary;  and  LOVE 
will  live  for  ever.  |  Whether  there  be 
knowledge.  See  Note,  ch.  xiv.  8.  This 
refers,  I  think,  to  knowledge  as  we  now 
possess  it.  It  cannot  mean  that  there 
will  be  no  knowledge  in  heaven ;  for 
there  must  be  a  vast  increase  of  know- 
ledge in  that  world  among  all  its  inh»* 


272 


1.  CORINTHIANS. 


whether  there  be  knowledge,  it 
shall  vanish  away. 


bitants.  The  idea  in  the  passage  here, 
I  think,  is,  'All  the  knowledge  which 
we  now  possess,  valuable  as  it  is,  will 
be  obscured  and  lost,  and  rendered  com- 
paratively valueless,  in  the  fuller  splen- 
dours of  the  eternal  world ;  as  the  feeble 
light  of  the  stars,  beautiful  and  valuable 
as  it  is,  vanishes,  or  is  lost  in  the  splen- 
dours of  the  rising  sun.  The  know- 
ledge which  we  now  have  is  valuable, 
as  the  gift  of  prophecy  and  the  power 
of  speaking  foreign  languages  is  valu- 
able, but  it  will  be  lost  in  the  brighter 
visions  of  the  world  above.'  That  this 
is  the  sense  is  evident  from  what  Paul 
says  in  illustration  of  the  sentiment  in 
ver.  9,  10.  Now  we  know  in  part. 
What  we  deem  ourselves  acquainted 
with,  we  imperfectly  understand.  There 
are  many  obscurities  and  many  diffi- 
culties. But  in  that  future  world  we 
shall  know  distinctly  and  clearly  (ver. 
12)  ;  and  then  the  knowledge  which 
we  now  possess  will  appear  so  dim  and 
obscure,  that  it  will  seem  to  have  va- 
nished away  and  disappeared, 

"As  a  rlim  candle  dies  at  noon." 

Macknight  and  others  understand  this 
of  the  knowledge  of  the  mysteries  of 
the  Old  Testament,  or  "  the  inspired 
knowledge  of  the  ancient  revelations, 
which  should  be  abolished  when  the 
church  should  have  attained  its  mature 
state ;"  a  most  meager,  jejune,  and 
frigid  interpretation.  It  is  true,  also, 
that  not  only  shall  our  imperfect  know- 
ledge seem  to  have  vanished  in  the  su- 
perior light  and  glory  of  the  eternal 
world,  but  that  much  of  that  which 
here  passes  for  knowledge  shall  be  then 
unknown.  Much  of  that  which  is  called 
science  is  "  falsely  so  called  ;"  and  much 
that  is  connected  with  literature  that 
has  attracted  so  much  attention,  will 
be  unknown  in  the  eternal  world.  It 
is  evident  that  much  that  is  connected 
with  criticism,  and  the  knowledge  of 
language,  with  the  different  systems 
of  mental  philosophy  which  are  erro- 


[A.  D   59. 

9  For  \ve  know  in  part, "and 
we  prophesy  in  part ; » 


a  c.8.2. 


neous ;  perhaps  much  that  is  connected 
with  anatomy,  physiology,  and  geo- 
logy ;  and  much  of  the  science  which 
now  is  connected  with  the  arts,  and 
which  is  of  use  only  as  tributary  to  the 
arts,  will  be  then  unknown.  Other 
subjects  may  rise  into  importance  which 
are  now  unknown  ;  and  possibly  things 
connected  with  science  which  are  now 
regarded  as  of  the  least  importance  will 
then  become  objects  of  great  moment, 
and  ripen  and  expand  into  sciences  that 
shall  contribute  much  to  the  eternal 
happiness  of  heaven.  The  essential 
idea  in  this  passage  is,  that  all  the 
knowledge  which  we  now  possess  shall 
lose  its  effulgence,  be  dimmed  and  lost 
in  the  superior  light  of  heaven.  But 
LOVE  shall  live  there ;  and  we  should, 
therefore,  seek  that  which  is  permanent 
and  eternal. 

9.  For  we  know  in  part.  Comp. 
Note  on  ch.  xii.  27.  This  expression 
means  "  only  in  part ;"  that  is,  imper- 
fectly. Our  knowledge  here  is  imperfect 
and  obscure.  It  may,  therefore,  all  va- 
nish in  the  eternal  world  amidst  its  su- 
perior brightness;  and  we  should  not 
regard  that  as  of  such  vast  value  which 
is  imperfect  and  obscure.  Comp.  Note, 
ch.  viii.  2.  This  idea  of  the  obscurity 
and  imperfection  of  our  knowledge,  as 
compared  with  heaven,  the  apostle  illus- 
trates (ver.  11)  by  comparing  it  with 
the  knowledge  which  a  child  has,  com- 
pared with  that  in  maturer  years ;  and 
(ver.  12)  by  the  knowledge  which  we 
have  in  looking  through  a  glass — an 
imperfect  medium — compared  with  that 
which  we  have  in  looking  closely  and 
directly  at  an  object  without  any  me- 
dium, t  And  we  prophesy  in  part. 
This  does  not  mean  that  we  partly 
know  the  truths  of  religion,  and  partly 
conjecture  or  guess  at  them  ;  or  that 
we  know  only  a  part  of  them,  and 
conjecture  the  remainder.  But  the  apos- 
tle is  showing  the  imperfection  of  the 
prophetic  gift ;  and  he  observes,  that 
there  is  the  same  imperfection  which 


A..  D.  59.J 


CHAPTER  XIII. 


273 


10  But0  when  that  which  is 
perfect  is  come,  then  that  which 


is  in  part  shall  be  done  away. 
11   When   I   was    a  child, 

a  Uno.3.2. 


attends  knowledge.  It  is  only  in  part ; 
it  is  imperfect ;  it  is  indistinct,  compar- 
ed with  the  full  view  of  truth  in  heaven ; 
it  is  obscure,  and  all  that  is  imparted  by 
that  gift  will  soon  become  dim  and  lost 
in  the  superior  brightness  and  glory  of 
the  heavenly  world.  The  argument  is, 
that  we  ought  not  to  seek  so  anxiously 
that  which  is  so  imperfect  and  obscure, 
and  which  must  soon  vanish  away ; 
but  we  should  rather  seek  that  love 
which  is  permanent,  expanding,  and 
.eternal. 

10.  But  when  that  which  is  perfect 
is  come.     Does  come  ;  or  shall  come. 
This  proposition  is  couched  in  a  gene- 
ral form.      It  means  that  when  any 
thing  which  is  perfect  is  seen  or  en- 
joyed, then  that  which  is  imperfect  is 
forgotten,  laid  aside,  or  vanishes.  Thus, 
in  the  full  and  perfect  light  of  day,  the 
imperfect  and  feeble  light  of  the  stars 
vanishes.     The  sense  here  is,  that  in 
heaven — a  state  of  absolute  perfection — 
that  which  is  "  in  part,"  or  which  is 
imperfect,    shall    be    lost    in    superior 
brightness.     All  imperfection  will  va- 
nish.    And   all  that  we  here  possess 
that  is  obscure  shall  be  lost  in  the  su- 
perior and  perfect  glory  of  that  eternal 
world.     All  our  present  unsatisfactory 
modes  of  obtaining  knowledge  shall  be 
unknown.     All  shall  be  clear,  bright, 
and  eternal. 

11.  When  I  was  a  child.    The  idea 
here  is,  that  the  knowledge  which  we 
now  have,  compared  with  that  which 
we  shall  have  in  heaven,  is  like  that 
which  is  possessed  in  infancy  compared 
with  that  we  have  in  manhood ;   and 
that  as,  when  we  advance  in  years,  we 
lay  aside,  as  unworthy  of  our  attention, 
the  views,  feelings,  and  plans  which  we 
had  in   boyhood,  and  which  we  then 
esteemed  to  be  of  so  great  importance, 
so,  when  we  reach  heaven,  we  shall  lay 
aside   the   views,   feelings,   and    plans 


spake  as  a  child,  I  understood  as 
a  child,  I  1  thought  as  a  child ; 
but  when  I  became  a  man,  I  put 
away  childish  things. 

«  or,  reasoned. 


which  we  have  in  this  life,  and  which 
we  now  esteem  so  wise  and  so  valuable. 
The  word  child  here  (infjvwc)  denotes 
properly  a  babe,  an  infant,  though  with- 
out any  definable  limitation  of  age.  It 
refers  to  the  first  periods  of  existence : 
before  the  period  which  we  denominate 
boyhood,  or  youth.  Paul  here  refers  to 
a  period  when  he  could  speak,  though 
evidently  a  period  when  his  speech  was 
scarcely  intelligible — when  he  first  be- 
gan to  articulate.  Tf  I  spake  as  a  child. 
Just  beginning  to  articulate,  in  a  broken 
and  most  imperfect  manner.  The  idea 
here  is,  that  our  knowledge  at  present, 
compared  with  the  knowledge  of  heaven, 
is  like  the  broken  and  scarcely  intelli- 
gible efforts  of  a  child  to  speak  com- 
pared with  the  power  of  utterance  in 
manhood.  \Iunderstood  as  a  child. 
My  understanding  was  feeble  and  im- 
perfect. I  had  narrow  and  imperfect 
views  of  things.  I  knew  little.  I  fixed 
my  attention  on  objects  which  I  now 
see  to  be  of  little  value.  I  acquired 
knowledge  which  has  vanished,  or 
which  has  sunk  in  the  superior  intelli- 
gence of  riper  years.  "  I  was  affected 
as  a  child.  I  was  thrown  into  a  trans- 
port of  joy  or  grief  on  the  slightest  oc- 
casions, which  manly  reason  taught  nvi 
to  despise." — Doddridge.  ^  I  thought 
as  a  child.  Marg.  Reasoned.  The  word 
may  mean  either.  I  thought,  argued 
reasoned  in  a  weak  and  inconclusive 
manner.  My  thoughts,  and  plans,  ant1 
argumentations  were  puerile,  and  sucl 
as  I  now  see  to  be  short-sighted  and 
erroneous.  Thus  it  will  be  with  our 
thoughts  compared  to  heaven.  There 
will  be,  doubtless,  as  much  difference 
between  our  present  knowledge,  and 
plans,  and  views,  and  those  which  we 
shall  have  in  heaven,  as  there  is  be- 
tween the  plans  and  views  of  a  child 
and  those  of  a  man.  Just  before  his 
death,  Sir  Isaac  Newton  made  this  re- 


274  I.CORINTHIANS.  [A.  D.  59. 

12  For  now  we  see  through !  to  face:   now  I  know  in  part: 
a  glass,  "darkly;1  but  then  face   but  then  shall  I  know  even  as 


a  2Cor.3.18. 


or,  in  a  riddle. 


mark :  "  I  do  not  know  what  I  may 
appear  to  the  world ;  but  to  myself  I 
seem  to  have  been  only  like  a  boy  play 
ing  on  the  sea-shore,  and  diverting  my 
self  by  now  and  then  finding  a  smoother 
pebble  or  a  prettier  shell  than  ordinary, 
while  the  great  ocean  of  truth  lay  all 
undiscovered  before  me." — Brewster's 
Life  of  Newton,  pp.  300,301.  Ed.  New 
York,  1832* 

12.  For  now  we  see  through  a  glass. 
Paul  here  makes  use  of  another  illus- 
tration to  show  the  imperfection  of  our 
knowledge  here.  Compared  with  what 
it  will  be  in  the  future  world,  it  is  like 
the  imperfect  view  of  an  object  which 
we  have  in  looking  through  an  obscure 
and  opaque  medium  compared  with  the 
view  which  we  have  when  we  look  at 
it  "  face  to  facie."  The  word  glass  here 
(ta-oTTT^v)  means  properly  a  mirror,  a 
looking-glass.  The  mirrors  of  the  an- 
cients were  usually  made  of  polished 
metal.  Ex.  xxxviii.  8.  Job  xxxvii.  18. 
Many  have  supposed  (see  Doddridge, 
in  loc.  and  Robinson's  Lexicon)  that 
the  idea  here  is  that  of  seeing  objects 
by  reflection  from  a  mirror,  which  re- 
flects only  their  imperfect  forms.  But 
this  interpretation  does  not  well  accord 
with  the  apostle's  idea  of  seeing  things 
obscurely.  The  most  natural  idea  is 
that  of  seeing  objects  by  an  imperfect 
medium,  by  looking  through  something 
in  contemplating  them.  It  is,  therefore, 
probable  that  he  refers  to  those  trans- 
parent substances  which  the  ancients 
had,  and  which  they  used  in  their  win- 
dows occasionally ;  such  as  thin  plates 
of  horn,  transparent  stone,  &c.  Win- 
dows were  often  made  of  the  lapis  spe- 
cularis  described  by  Pliny  (xxxvi.  22), 
which  was  pellucid,  and  which  admit- 
ted of  being  split  into  thin  laminae,  or 
scales,  probably  the  same  as  mica. 
Humboldt  mentions  such  kinds  of  stone 
us  beirg  used  in  South  America  in 
church  windows. — Bloomfield.  It  is 
not  improbable,  I  think,  that  even  in 


also  I  am  known. 


the  time  of  Paul  the  ancients  had  the 
knowledge  of  glass,  though  it  was  pro- 
bably at  first  very  imperfect  and  ob- 
scure. There  is  some  reason  to  believe 
that  glass  was  known  to  the  Phoenicians, 
the  Tyrians,  and  the  Egyptians.  Pliny 
says  that  it  was  first  discovered  by  acci- 
dent. A  merchant  vessel,  laden  with 
nitre  or  fossil  alkali,  having  been  driven 
on  shore  on  the  coast  of  Palestine  near 
the  river  Belus,  the  crew  went  in  search 
of  provisions,  and  accidentally  support- 
ed the  kettles  on  which  they  dressed 
their  food  upon  pieces  of  fossil  alkali. 
The  river  sand  above  which  this  opera- 
tion was  performed  was  vitrilied  bv  its* 
union  with  the  alkali,  and  thus  pro- 
duced glass. — See  Edin.  Ency.,  art. 
Glass.  It  is  known  that  glass  was  in 
quite  common  use  about  the  commence- 
ment of  the  Christian  era.  In  the  reign 
of  Tiberius  an  artist  had  his  house  de- 
molished for  making  glass  malleable. 
About  this  time  drinking  vessels  were 
made  commonly  of  glass ;  and  glass 
bottles  for  holding  wine  and  flowers 
were  in  common  use.  That  glass  was 
in  quite  common  use  has  been  proved 
by  the  remains  that  have  been  discovered 
in  the  ruins  of  Herculaneum  and  Pom- 
peii. There  is,  therefore,  no  impro- 
priety in  supposing  that  Paul  here  may 
have  alluded  to  the  imperfect  and  dis- 
coloured glass  which  was  then  in  ex- 
tensive use ;  for  we  have  no  reason  to 
suppose  that  it  was  then  as  transparent 
as  that  which  is  now  made.  It  was, 
doubtless,  an  imperfect  and  obscure 
medium,  and,  therefore,  well  adapted 
to  illustrate  the  nature  of  our  know- 
ledge here  compared  with  what  it  will 
be  in  heaven,  f  Darkly.  Marg.  In  a 
riddle  (tv  ttlttyfJutfrty-,  The  word  means 
a  riddle ;  an  enigma  ;  then  an  obscure 
intimation.  In  a  riddle  a  statement  is 
made  with  some  resemblance  to  the 
truth ;  a  puzzling  question  is  proposed, 
and  the  solution  is  left  to  conjecture. 
Hence  it  means,  as  here,  obscurely 


A.D.  59.] 

13  And   now   abideth  faith, 

a  Heb.  10.35,39.  lPet.1.21. 


CHAPTER  XIII. 


276 


hope,  charity,  these  three  ;  but 
the  greatest  of  these  is  charity. 


darkly,  imperfectly.  Little  is  known ; 
much  is  left  to  conjecture ; — a  very  ac- 
curate account  of  most  of  that  which 
passes  for  knowledge.  Compared  with 
heaven,  our  knowledge  here  much  re- 
sembles the  obscure  intimations  in  an 
enigma  compared  with  clear  statement 
and  manifest  truth.  \  But  then.  In 
the  fuller  revelations  in  heaven.  If  Face 
to  face.  As  when  one  looks  upon  an 
object  openly,  and  not  through  an  ob- 
scure and  dark  medium.  It  here  means, 
therefore,  clearly,  without  obscurity. 
1  /  know  in  part.  ver.  9.  ^  But  then 
shall  I  know.  My  knowledge  shall  be 
clear  and  distinct.  I  shall  have  a  clear 
view  of  those  objects  which  are  now  so 
indistinct  and  obscure.  I  shall  be  in 
the  presence  of  those  objects  about 
which  I  now  inquire ;  I  shall  see  them ; 
I  shall  have  a  clear  acquaintance  with 
the  divine  perfections,  plans,  and  cha- 
racter. This  does  not  mean  that  he 
would  know  every  thing,  or  that  he 
would  be  omniscient;  but  that  in  regard 
to  those  points  of  inquiry  in  which  he 
was  then  interested,  he  would  have  a 
view  that  would  be  distinct  and  clear — 
a  view  that  would  be  clear,  arising  from 
the  fact  that  he  would  be  present  with 
them,  and  permitted  to  see  them,  in- 
stead of  surveying  them  at  a  distance, 
and  by  imperfect  mediums.  1  Even  as 
also  lam  known.  In  the  same  manner 
(**3-wc),  not  to  the  same  extent.  It 
does  not  mean  that  he  would  know  God 
as  clearly  and  as  fully  as  God  would 
know  him ;  for  his  remark  does  not  re- 
late to  the  extent,  but  to  the  manner 
and  the  comparative  clearness  of  his 
knowledge.  He  would  see  things  as  he 
was  now  seen  and  would  be  seen  there. 
It  would  be  face  to  face.  He  would 
be  in  their  presence.  It  would  not  be 
where  he  would  be  seen  clearly  and 
distinctly,  and  himself  compelled  to  look 
upon  all  objects  confusedly  and  ob- 
scurelv,  and  through  an  imperfect  me- 
«lium.  But  he  would  be  with  them ; 


would  see  them  face  to  face ;  would  see 
them  without  any  medium ;  would  see 
them  in  the  same  manner  as  they  would 
see  him.  Disembodied  spirits,  and  the 
inhabitants  of  the  heavenly  world,  have 
this  knowledge ;  and  when  we  are  there, 
we  shall  see  the  truths,  not  at  a  dis- 
tance and  obscurely,  but  plainly  and 
openly. 

13.  And  now  abideth.  Remains 
(p'tvy).  The  word  means  properly  to 
remain,  continue,  abide ;  and  is  applied 
to  persons  remaining  in  a  place,  in  a 
state  or  condition,  in  contradistinction 
from  removing  or  changing  their  place, 
or  passing  away.  Here  it  must  be  un- 
derstood to  be  used  to  denote  perma- 
nency, when  the  other  things  of  which 
he  had  spoken  had  passed  away ;  and 
the  sense  is,  that  faith,  hope,  and  love 
would  remain  when  the  gift  of  tongues 
should  cease,  and  the  need  of  prophecy, 
&c. ;  that  is,  these  sV.  -mid  survive  them 
all.  And  the  connexion  certainly  re- 
quires us  to  understand  him  as  saying 
that  faith,  hope,  and  love  would  survive 
all  those  things  of  which  he  had  been 
speaking,  and  must,  therefore,  include 
knowledge  (ver.  8,  9),  as  well  as  mira- 
cles and  the  other  endowments  of  the 
Holy  Spirit.  They  would  survive  them 
all ;  would  be  valuable  when  they 
should  cease;  and  should,  therefore, 
be  mainly  sought;  and  of  these  the 
greatest  and  most  important  is  love. 
Most  commentators  have  supposed  that 
Paul  is  speaking  here  only  of  this  life, 
and  that  he  means  to  say  that  in  this 
life  these  three  exist ;  that "  faith,  hope, 
and  charity  exist  in  this  scene  only,  but 
that  in  the  future  world  faith  and  hope 
will  be  done  away,  and  therefore  the 
greatest  of  these  is  charity." — Bloom- 
field.  See  also  Doddridge,  Macknight, 
Rosenmuller,  Clarke,  &c.  But  to  me 
it  seems  evident  that  Paul  means  to 
say  that  faith,  hope,  and  love  will  sur- 
vive all  those  other  things  of  which  he 
had  been  speaking;  that  they  wouhf 


276 


I.  CORINTHIANS. 


[A.  D.  53. 


vanish  away,  o  be  lost  in  superior  at- 
tainments and  endowments ;  that  the 
time  would  come  when  they  would  be 
useless ;  but  that  faith,  hope,  and  love 
would  then  remain ;  but  of  these,  for 
important  reasons,  love  was  the  most 
valuable.  Not  because  it  would  en- 
dure the  longest,  for  the  apostle  does 
not  intimate  that,  but  because  it  is  more 
important  to  the  welfare  of  others,  and 
is  a  more  eminent  virtue  than  they  are. 
As  the  strain  of  the  argument  requires 
us  to  look  to  another  state,  to  a  world 
where  prophecy  shall  cease  and  know- 
ledge shall  vanish  away,  so  the  same 
strain  of  argumentation  requires  us  to 
understand  him  as  saying  that  faith, 
and  hope,  and  love  will  subsist  there  ; 
and  that  there,  as  here,  LOVE  will  be 
of  more  importance  than  faith  and  hope. 
It  cannot  be  objected  to  this  view  that 
there  will  be  no  occasion  for  faith  and 
hope  in  heaven.  That  is  assumed  with- 
out evidence,  and  is  not  affirmed  by 
Paul.  He  gives  no  such  intimation. 
Faith  is  confidence  in  God  and  in 
Christ ;  and  there  will  be  as  much  ne- 
cessity of  confidence  in  heaven  as  on 
earth.  Indeed,  the  great  design  of  the 
plan  of  salvation  is  to  restore  confidence 
in  God  among  alienated  creatures ;  and 
heaven  could  not  subsist  a  moment 
without  confidence;  and  faith,  there- 
fore, must  be  eternal.  No  society — be 
it  a  family,  a  neighbourhood,  a  church, 
or  a  nation;  be  it  mercantile,  profes- 
sional, or  a  mere  association  of  friend- 
ship— can  subsist  a  moment  without 
mutual  confidence  or  faith,  and  in  hea- 
ven such  confidence  in  God  MUST  sub- 
sist for  ever.  And  so  of  hope.  It  is 
true  that  many  of  the  objects  of  hope 
will  then  be  realized,  and  will  be  suc- 
ceeded by  possession.  But  will  the 
Christian  have  nothing  to  hope  for  in 
heaven  1  Will  it  be  nothing  to  expect 
and  desire  greatly  augmented  know- 
ledge, eternal  enjoyment ;  perfect  peace 
;n  all  coming  ages,  and  the  happy  so- 
ciety of  the  blessed  for  ever  1  All  heaven 
cannot  be  enjoyed  at  once ;  and  if  there 
is  any  thing  future  that  is  an  object 


of  desire,  there  will  be  hope.  Hope  iu 
a  compound  emotion,  made  up  of  a 
desire  for  an  object  and  an  expectation 
of  obtaining  it.  But  both  these  will 
exist  in  heaven.  It  is  folly  to  say  that 
a  redeemed  saint  will  not  desire  there 
eternal  happiness;  it  is  equal  folly  to 
say  that  there  will  be  no  strong  ex- 
pectation of  obtaining  it.  All  that  is 
said,  therefore,  about  faith  as  about  to 
cease,  and  hope  as  not  having  an  exist- 
ence in  heaven,  is  said  without  the  au- 
thority of  the  Bible,  and  in  violation  of 
what  must  be  the  truth,  and  is  contrary 
to  the  whole  scope  of  the  reasoning  of 
Paul  here.  ^  Bat.the  greatest  of  these  is 
charity.  Not  because  it  is  to  endure  the 
longest,  but  because  it  is  the  more  im- 
portant virtue ;  it  exerts  a  wider  influ 
ence ;  it  is  more  necessary  to  the  hap- 
piness of  society  ;  it  overcomes  more 
evils.  It  is  the  great  principle  which 
is  to  bind  the  universe  in  harmony, 
which  unites  God  to  his  creatures,  and 
his  creatures  to  himself,  arid  which 
binds  and  confederates  all  holy  beings 
with  each  other.  It  is  therefore  more 
important,  because  it  pertains  to  society 
to  the  great  kingdom  of  which  God  is 
the  head,  and  because  it  enters  into  the 
very  conception  of  a  holy  and  happy 
organization.  Faith  and  hope  rather 
pertain  to  individuals ;  love  pertains  to 
society,  and  is  that  without  which  the 
kingdom  of  God  cannot  stand.  Indi- 
viduals may  be  saved  by  faith  and 
hope ;  but  the  whole  immense  king- 
dom of  God  depends  on  LOVE.  It  is, 
therefore,  of  more  importance  than  all 
other  graces  and  endowments ;  more 
important  than  prophecy  and  miracles, 
and  the  gift  of  tongues  and  knowledge, 
because  it  will  SDRV  IVE  them  all ;  more 
important  than  faith  and  hope,  because, 
although  it  may  co-exist  with  them,  and 
though  they  all  shall  live  for  ever,  yet 
LOVE  enters  into  the  very  nature  of  the 
kingdom  of  God ;  binds  society  toge- 
ther ;  unites  the  Creator  and  the  cre?- 
ture  ;  and  blends  the  interests  of  all  tbf 
redeemed,  and  of  tie  angels,  and  «* 
God,  INTO  ONE. 


\.D.  59.]  CHAPTER  XIV.  271 

CHAPTER  XIV.  but    rather    that   ye    may    pro 


|7^OLLOW  after  charity,  and 
desire     spiritual  a  gifts; 


CHAPTER  XIV. 

THIS  chapter  is  a  continuation  of  the 
subject  commenced  in  ch.  xii.  and  pur- 
suec  through  ch.  xiii.  In  ch.  xii.  Paul 
had  entered  on  the  discussion  of  the 
various  endowments  which  the  Holy 
Spirit  confers  on  Christians,  and  had 
shown  that  these  endowments  were  be- 
stowed in  a  different  degree  on  different 
individuals,  and  yet  so  as  to  promote 
in  the  best  way  the  edification  of  the 
church.  It  was  proper,  he  said  (ch. 
xii.  31),  to  desire  the  more  eminent  of 
these  endowments,  and  yet  there  was 
one  gift  of  the  Spirit  of  more  value  than 
all  others,  which  might  be  obtained  by 
all,  and  which  should  be  an  object  of 
desire  to  all.  That  was  LOVE  ;  and  to 
show  the  nature,  power,  and  value  of 
this,  was  the  design  of  the  thirteenth 
chapter, — certainly  one  of  the  most  ten- 
der and  beautiful  portions  of  the  Bible. 
In  this  chapter  the  subject  is  continued 
with  special  reference  to  the  subject  of 
prophecy,  as  being  the  most  valuable 
of  the  miraculous  endowments,  or  the 
extraordinary  gifts  of  the  Spirit. 

In  doing  this,  it  was  necessary  to 
correct  an  erroneous  estimate  which 
they  had  placed  on  the  power  of  speak- 
ing foreign  languages.  They  had  prized 
this,  perhaps,  because  it  gave  them  im- 
portance in  the  eyes  of  the  heathen. 
And  in  proportion  as  they  valued  this, 
they  undervalued  the  gift  of  being  able 
to  edify  the  church  by  speaking  in  a 
known  and  intelligible  language.  To 
correct  this  misapprehension ;  to  show 
the  relative  value  of  these  endowments, 
and  especially  to  recommend  the  gift 
of  "prophecy"  as  the  more  useful  and 
desirable  of  the  gifts  of  the  Spirit,  was 
the  leading  design  of  this  chapter.  In 
doing  this,  Paul  first  directs  them  to 
seek  for  charity.  He  also  recommends 
to  them,  as  in  ch.  xii.  31,  to  desire  spi- 
ritual endowments,  and  of  these  en- 
dowments especially  to  desire  prophecy. 
24 


phesy. 


aEph.1.3. 


ver.  1.  He  then  proceeds  to  set  forth 
the  advantage  of  speaking  in  intelligible 
language,  or  of  speaking  so  that  the 
church  may  be  edified,  by  the  follow- 
ing considerations,  which  comprise  the 
chapter : — 

1.  The  advantage    of  being  undei 
stood,  and  of  speaking  for  the  edifica- 
tion of  the  church,  ver.  2 — 5. 

2.  No  man  could  be  useful  to  the 
church  except  he  delivered  that  which 
was   understood,   any  more    than    the 
sound   of  a  trumpet  in   times  of  war 
would    be    useful,    unless   it   were   so 
sounded   as   to  be  understood  by  the 
army.  ver.  6 — 11. 

3.  It  was  the  duty  of  all  to  seek  to 
edify  the  church ;  and  if  a  man  could 
speak  in  an  unknown  tongue,  it  was 
his  duty  also  to  seek  to  be  able  to  in- 
terpret what  he  said.  ver.  12 — 15. 

4.  The  use  of  tongues  would  pro- 
duce   embarrassment    and    confusion, 
since    those   who    heard   them    speak 
would  be  ignorant  of  what  was  said, 
and  be  unable  to  join  in  the  devotions. 
ver.  16,  17. 

5.  Though  Paul  himself  was  more 
signally  endowed  than    any  of  them, 
yet  he  prized  far  more  highly  the  power 
of   promoting   the    edification    of   the 
church,    though    he   uttered   but   five 
words,  if  they  were  understood,  than 
all  the  power  which  he  possessed  of 
speaking  foreign  languages,  ver.  18,  19. 

6.  This    sentiment  illustrated  from 
the  Old  Testament,  ver.  20,  21. 

7.  The  real  use  of  the   power  of 
speaking  foreign  languages  was  to  be  a 
sign  to  unbelievers, — an  evidence  that 
the  religion  was  from  God,  and  not  to 
be  used  among  those  who  were  already 
Christians,  ver.  22. 

8.  The  effect  of  their  all  speaking 
with  tongues  would  be  to  produce  con- 
fusion and  disorder,  and  disgust  among 
observers,  and  the  conviction  that  they 
were  deranged  ;  but  the  effect  of  order 


278 


I.  CORINTHIANS. 


[A.  D  b\) 


and  ol  speaking  intelligibly,  would  be 
f.o  convince  and  convert  them.  ver. 
23—25. 

9.  The  apostle  then  gives  rules  in 
regard  to  the  proper  conduct  of  those 
who  were  able   to  speak  foreign  lan- 
guages, ver.  26 — 32. 

10.  The  great  rule  was,  that  order 
was  to  be  observed,  and  that  God  was 
the  author  of  peace,  ver.  33. 

11.  The  apostle  then  gives  a  posi- 
tive direction  that  on  no  pretence  are 
women  to  be  allowed  to  speak  in  the 
church,  even  though  they  should  claim 
to  be  inspired,   ver.  34,  35. 

12.  He  then  required  all  to  submit 
to  his  authority,  and  to  admit  that  what 
he  had  spoken  was  from  the  Lord.  ver. 
36,  37.    And  then, 

13.  Concludes  with  directing   them 
to  desire  to  prophesy,  and  not  to  forbid 
speaking  with  tongues  on  proper  occa- 
sions, but  to  do  all  things  in  decency 
and  order,  ver.  38 — 40. 

1.  Follow  after  charity.  Pursue  love 
(ch.  xiii.  1)  ;  that  is,  earnestly  desire 
it ;  strive  to  possess  it ;  make  it  the 
object  of  your  anxious  and  constant 
solicitude  to  obtain  it,  and  to  be  influ- 
enced by  it  always.  Cultivate  it  in  your 
own  hearts,  as  the  richest  and  best  en- 
dowment of  the  Holy  Spirit,  and  en- 
deavour to  diffuse  its  happy  influence 
on  all  around  you.  ^  And  desire  spi- 
ritual gifts.  I  do  not  forbid  you,  while 
you  make  the  possession  of  love  your 
great  object,  and  while  you  do  not 
make  the  desire  of  spiritual  gifts  the 
occasion  of  envy  or  strife,  to  desire  the 
miraculous  endowments  of  the  Spirit, 
and  to  seek  to  excel  in  those  endow- 
ments which,  he  imparts.  See  Note, 
ch.  xii.  31.  The  main  thing  was  to 
cultivate  a  spirit  of  love.  Yet  it  was 
not  improper  also  to  desire  to  be  so  en- 
dowed as  to  promote  their  highest  use- 
fulness in  the  church.  On  the  phrase 
"spiritual  gifts,"  see  Note,  ch.  xii.  1. 
t  But  rather  that  ye  may  prophesy. 
But  especially,  or  particularly  desire  to 
be  qualified  for  the  office  of  prophesy- 
ing. The  apostle  does  not  mean  to  say 
that  prophecy  is  to  be  preferred  to  love 
or  charity;  but  that,  of  the  spiritual 


gifts  which  it  was  proper  for  them  tc 
desire  and  seek,  prophecy  was  the  most 
valuable.  That  is,  they  were  not  most 
earnestly  and  especially  to  desire  to  be 
able  to  speak  foreign  languages  or  to 
work  miracles ;  but  they  were  to  desire 
to  be  qualified  to  speak  in  a  manner 
that  would  be  edifying  to  the  church. 
They  would  naturally,  perhaps,  most 
highly  prize  the  power  of  working  mira- 
cles and  of  speaking  foreign  languages. 
The  object  of  this  chapter  is  to  show 
them  that  the  ability  to  speak  in  a  plain, 
clear,  instructive  manner,  so  as  to  edify 
the  church  and  convince  sinners,  was 
a  more  valuable  endowment  than  the 
power  of  working  miracles,  or  the  power 
of  speaking  foreign  languages.  On  the 
meaning  of  the  word  prophesy,  see 
Note,  Rom.  xii.  6.  To  what  is  said 
there  on  the  nature  of  this  office,  it 
seems  necessary  only  to  add  an  idea 
suggested  by  Prof.  Robinson  (Gr.  and 
Eng.  Lexicon,  Art.  rTgop»W),  that  the 
prophets  were  distinguished  from  the 
teachers  (tWao-xaAw),  "in  that,  while 
the  latter  spoke  in  a  calm,  connected, 
didactic  discourse  adapted  to  instruct 
and  enlighten  the  hearers,  the  prophet 
spoke  more  from  the  impulse  of  sudden 
inspiration,  from  the  light  of  a  sudden 
revelation  at  the  moment  (1  Cor.  xiv, 
30,  uTrcjtuXi/p&g),  and  his  discourse  wan 
probably  more  adapted,  by  means  of 
powerful  exhortation,  to  awaken  the 
feelings  and  conscience  of  the  hearers." 
The  idea  of  speaking  from  revelation, 
he  adds,  seems  to  be  fundamental  to 
the  correct  idea  of  the  nature  of  the 
prophecy  here  referred  to.  Yet  the 
communications  of  the  prophets  were 
always  in  the  vernacular  tongue,  and 
were  always  in  intelligible  language, 
and  in  this  respect  different  from  the 
endowments  of  those  who  spoke  foreign 
languages.  The  same  truth  might  be 
spoken  by  both ;  the  influence  of  the 
Spirit  was  equally  necessary  in  both  ; 
both  were  inspired  ;  and  both  answered 
important  ends  in  the  establishment 
and  edification  of  the  church.  The 
gift  of  tongues,  however,  as  it  was  the 
most  striking  and  remarkable,  and  pro- 
bably the  most  rare,  was  nnst  highlv 


A.D   59.] 

2  For  he  that  speaketh  in  an 
Unknown  tongue,  a  speaketh  not 
onto  men.  but  unto  God :  for  * 
no  man  1  understandeth  him ; 

a  Acts  10.46.        b  Acts  22.9.        «  hearelh. 


CHAPTER  XIV. 


27S 


howbeit  in  the  spirit  he  speak- 
eth mysteries. 

3    But    he    that    prophesieth 
speaketh  unto   men  to   edifica- 


prized  and  coveted.  The  object  of  Paul 
here  is,  to  show  that  it  was  really  an 
endowment  of  less  value,  and  should 
be  less  desired  by  Christians  than  the 
gift  of  prophetic  instruction,  or  the  abi- 
lity to  edify  the  church  in  language  in- 
telligible and  understood  by  all,  under 
the  immediate  influences  of  the  Holy 
Spirit. 

2.  For  he  that  speaketh  in  an  un- 
known tongue.  This  verse  is  designed 
to  show  that  the  faculty  of  speaking 
intelligibly,  and  to  the  edification  of  the 
church,  is  of  more  value  than  the  power 
of  speaking  a  foreign  language.  The 
reason  is,  that  however  valuable  may 
be  the  endowment  in  itself,  and  how- 
ever important  the  truth  which  he  may 
utter,  yet  it  is  as  if  he  spoke  to  God 
only.  No  one  could  understand  him. 
^  Speaketh  not  unto  men.  Does  not 
speak  so  that  men  can  understand  him. 
His  address  is  really  not  made  to  men, 
that  is,  to  the  church.  He  might  have 
this  faculty  without  being  able  to  speak 
to  the  edification  of  the  church.  It  is 
possible  that  the  power  of  speaking  fo- 
reign languages  and  of  prophesying 
were  sometimes  united  in  the  same 
person ;  but  it  is  evident  that  the  apos- 
tle speaks  of  them  as  different  endow- 
ments, and  they  probably  were  found 
usually  in  different  individuals,  f  But 
unto  God.  It  is  as  if  he  spoke  to  God. 
No  one  could  understand  him  but  God. 
This  must  evidently  refer  to  the  ad- 
dresses in  the  church,  when  Christians 
only  were  present,  or  when  those  only 
were  present  who  spoke  the  same  lan- 
guage, and  who  were  unacquainted 
with  foreign  tongues.  Paul  says  that 
there  that  faculty  would  be  valueless 
compared  with  the  power  of  speaking 
in  a  manner  that  should  edify  the 
church.  He  did  not  undervalue  the 
power  of  speaking  foreign  languages 
when  foreigners  were  present,  or  when 


they  went  to  preach  to  foreigners.  See 
ver.  22.  It  was  only  when  it  was  need- 
less, when  all  present  spoke  one  lan- 
guage, that  he  speaks  of  it  as  of  com- 
paratively  little  value.  \  For  no  man 
understandeth  him.  That  is,  no  man 
in  the  church,  since  they  all  spoke  the 
same  language,  and  that  language  was 
different  from  what  was  spoken  by  him 
who  was  endowed  with  the  gift  of 
tongues.  As  God  only  could  know 
the  import  of  what  he  said,  it  would  be 
lost  upon  the  church,  and  would  be 
useless.  ^  Howbeit  in  the  Spirit.  Al- 
though, by  the  aid  of  the  Spirit,  he 
should,  in  fact,  deliver  the  most  im- 
portant and  sublime  truths.  This  would 
doubtless  be  the  case,  that  those  who 
were  thus  endowed  would  deliver  most 
important  truths,  but  they  would  be 
lost  upon  those  who  heard  them,  be- 
cause they  could  not  understand  them. 
The  phrase  "  in  the  Spirit"  evidently 
means  '  by  the  Holy  Spirit,'  i.  e.  by  his 
aid  and  influence.  Though  he  should 
be  really  under  the  influence  of  the 
Holy  Spirit,  and  though  the  important 
truth  which  he  delivers  should  be  im- 
parted by  his  aid,  yet  all  would  be 
valueless  unless  it  were  understood  by 
the  church.  1  He  speaketh  mysteries 
For  the  meaning  of  the  word  mystery, 
see  Note,  ch.  ii.  7.  The  word  here 
seems  to  be  synonymous  with  sublime 
and  elevated  truth  ;  truth  that  was  not 
before  known,  and  that  might  be  of  the 
utmost  importance. 

3.  But  he  that  prophesieth.  Note, 
ver.  1.  He  that  speaks  under  the  in- 
fluence of  inspiration  in  the  common 
language  of  his  hearers.  This  seems 
to  be  the  difference  between  those  who 
spoke  in  foreign  languages  and  those 
who  prophesied.  Both  were  under  the 
influence  of  the  Holy  Spirit;  both 
might  speak  the  same  truths ;  both 
might  occupy  an  equally  important  and 


aso 


I.  CORINTHIANS. 


[A.  D.  59 


tion,  and  exhortation,  and  com- 
fort. 

4  He  that  speaketh  in  an  un- 
known tongue  edifieth  himself; 
but  he  that  prophesieth  edifieth 
the  church. 

5  I  would  that  ye  all  spake 


with  tongues,  but  rather  that  ye 
prophesied :  for  greater  is  he 
that  prophesieth  than  he  that 
speaketh  with  tongues,  except 
he  interpret,  that  the  church 
may  receive  edifying." 

6  Now,  brethren,  if  I  come 

a  ver.26. 


necessary  place  in  the  church  ;  but  the 
language  of  ethe  one  was  intelligible  to 
the  church,  the  other  not;  the  one  was 
designed  to  edify  the  church,  the  other 
to  address  those  who  spoke  foreign 
tongues,  or  to  give  demonstration,  by 
the  power  of  speaking  foreign  lan- 
guages, that  the  religion  was  from  God. 
t  Speaketh  unto  men.  So  as  to  be  un- 
derstood by  those  who  were  present. 
1  To  edification.  Note,  ch.  x.  8.  23. 
Speaks  so  as  to  enlighten  and  strengthen 
the  church,  f  And  exhortation.  See 
\ote,  Rom.  xii.  8.  He  applies  and 
enforces  the  practical  duties  of  religion, 
and  urges  motives  for  a  holy  life,  f  And 
comfort.  Encouragement.  That  is,  he 
presents  the  promises  and  the  hopes  of 
the  gospel ;  the  various  considerations 
adapted  to  administer  comfort  in  the  time 
of  trial.  The  other  might  do  this,  but 
it  would  be  in  a  foreign  language,  and 
would  be  useless  to  the  church. 

4.  Edifieth  himself.     That  is,  the 
truths  which  are  communicated  to  him 
by  the  Spirit,  and  which  he  utters  in 
an  unknown  language,   may  be  valu- 
able, and  may  be  the  means  of  strength- 
ening his  faith,  and  building  him  up  in 
the  hopes  of  the  gospel,  but  they  can 
be  of  no  use  to  others.     His  own  holy 
affections  might  be  excited  by  the  truths 
which  he  would  deliver,  and  the  con- 
sciousness   of    possessing    miraculous 
powers  might  excite  his  gratitude.  And 
yet,  as  Dodd  ridge  has  well  remarked, 
there  might  be  danger  that  a  man  might 
be  injured  by  this  gift  when  exercised 
in  this  ostentatious  manner. 

5.  /  would  that  ye  all  spake  with 
tongues.     « It  is  an  important  endow- 
ment, and  is  not,  in  its  place,  to  be  un- 
dervalued.    It  may  be  of  great  service 
in  the  cause  of  truth,  and  if  properly 


regulated,  and  not  abused,  I  would  re- 
joice if  these  extraordinary  endowments 
were  conferred  on  all.  I  have  no  envy 
against  any  who  possess  it ;  no  opposi- 
tion to  the  endowment ;  but  I  wish  that 
it  should  not  be  overvalued  ;  and  would 
wish  to  exalt  into  proper  estimation  the 
more  useful  but  humble  gift  of  speak- 
ing for  the  edification  of  the  church. 
1  Greater  is  he  that  prophesieth.  This 
gift  is  of  more  value,  and  he  really  occu- 
pies a  more  elevated  rank  in  the  church. 
He  is  more  useful.  The  idea  here  is, 
that  talents  are  not  to  be  estimated  by 
their  brilliancy,  but  by  their  useful- 
ness. The  power  of  speaking  in  an 
unknown  tongue  was  certainly  a  more 
striking  endowment  than  that  of  speak- 
ing so  as  simply  to  be  useful,  and  yet 
the  apostle  tells  us  that  the  latter  is  the 
more  valuable.  So  it  is  always.  A 
man  who  is  useful,  however  humble 
and  unknown  he  may  be,  really  occu- 
pies a  more  elevated  and  venerable  rank 
than  the  man  of  most  splendid  talents 
and  dazzling  eloquence,  who  accom- 
plishes nothing  in  saving  the  souls  of 
men.  t  Except  he  interpret.  How- 
ever important  and  valuable  the  truth 
might  be  which  he  uttered,  it  would  be 
useless  to  the  church,  unless  he  should 
explain  it  in  language  which  they  could 
understand.  In  that  case,  the  apostle 
does  not  deny  that  the  power  of  speak- 
ing foreign  languages  was  a  higher  en- 
dowment and  more  valuable  than  the 
gift  of  prophecy.  That  the  man  who 
spoke  foreign  languages  had  the  power 
of  interpreting,  is  evident  from  this 
verse.  From  ver.  27,  it  appears  that 
the  office  of  interpreting  was  sometimes 
performed  by  others. 

6  Now,  brethren,  if  I  come  unto  you, 
&c.    The  truth  which  the  apostle' had 


A.D.  59.J 


CHAPTER  XIV. 


281 


unto  you  speaking  with  tongues, 
what  shall  I  profit  you,  except  I 
shall  speak  to  you  either  by  re- 
velation, «  or  by  knowledge,  or 
by  prophesying,  or  by  doc- 
trine T 

a  ver.26. 


been  illustrating  in  an  abstract  manner, 
he  proceeds  to  illustrate  by  applying  it 
to  himself.  If  he  should  come  among 
them  speaking  foreign  languages,  it 
could  be  of  no  use  unless  it  were  in- 
terpreted to  them.  ^  Speaking  with 
tongues.  Speaking  foreign  languages ; 
that  is,  speaking  them  only,  without 
any  interpreter.  Paul  had  the  power 
of  speaking  foreign  languages  (ver.  18)  ; 
but  he  did  not  use  this  power  for  osten- 
tation or  display,  but  merely  to  com- 
municate the  gospel  to  those  who  did 
not  understand  his  native  tongue. 
1  Either  by  revelation.  Macknight 
renders  this,  "speak  INTELLIGIBLY;" 
that  is,  as  he  explains  it,  "  by  the  re- 
velation peculiar  to  an  apostle."  Dod- 
dridge,  "  by  the  revelation  of  some  gos- 
pel doctrine  and  mystery."  Locke  in- 
terprets it,  "  that  you  might  understand 
the  revelation,  or  knowledge,"  &c. ;  but 
says  in  a  note,  that  we  cannot  now 
certainly  understand  the  difference  be- 
tween the  meaning  of  the  four  words 
here  used.  "  It  is  sufficient,"  says  he, 
"  to  know  that  these  terms  stand  for 
some  intelligible  discourse  tending  to 
the  edification  of  the  church."  Rosen- 
miiller  supposes  the  word  revelation 
stands  for  some  '  clear  and  open  know- 
ledge of  any  truth  arising  from  medita- 
tion.' It  is  probable  that  the  word  here 
does  not  refer  to  divine  inspiration,  as 
it  usually  does,  but  that  it  stands  op- 
posed to  that  which  is  unknown  and 
unintelligible,  as  that  which  is  revealed 
(uTroKDuy^/f)  stands  opposed  to  what  is 
unknown,  concealed,  hidden,  obscure. 
Here,  therefore,  it  is  synonymous,  per- 
haps, with  explained.  '  What  shall  it 
profit,  unless  that  which  I  speak  be 
brought  out  of  the  obscurity  and  dark- 
ness of  a  foreign  language,  and  un- 
covered or  explained  V  The  original 
24* 


7  And  even  things  without 
life  giving  sound,  whether  pipe 
or  harp,  except  they  give  a  dis- 
tinction in  the  *  sounds,  how  shall 
it  be  known  what  is  piped 
harped  ? 

i  or,  tunes. 


or 


sense  of  the  word  revelation  here  is,  I 
suppose,  intended  (a7rcxaA!/'4K>  from 
ciTrcjcct/.uTprai,  to  uncover),  and  means 
that  the  sense  should  be  uncovered, 
i.  e.  explained,  or  what  was  spoken 
could  not  be  of  value.  ^  Or  by  know- 
ledge. By  making  it  intelligible.  By 
so  explaining  it  as  to  make  it  under- 
stood. Knowledge  here  stands  opposed 
to  the  ignorance  and  obscurity  which 
would  attend  a  communication  in  a 
foreign  language.  ^  Or  by  prophesy 
ing.  Note,  ver.  1.  That  is,  unless  it 
be  communicated,  through  interpreta- 
tion, in  the  manner  in  which  the  pro- 
phetic teachers  spoke ;  that  is,  made 
intelligible,  and  explained,  and  actually 
brought  down  to  the  usual  characteris- 
tics of  communications  made  in  theii 
own  language.  ^  Or  by  doctrine.  By 
teaching  OWufcjj).  By  instruction  ;  in 
the  usual  mode  of  plain  and  familial 
instruction.  The  sense  of  this  passage, 
therefore,  is  clear.  Though  Paul  should 
utter  among  them,  as  he  had  abundant 
ability  to  do,  the  most  weighty  and  im- 
portant truths,  yet,  unless  he  interpreted 
what  he  said  in  a  manner  clear  from 
obscurity,  like  revelation,-  or  intelligibly, 
and  so  as  to  constitute  knowledge,-  or 
in  the  manner  that  the  prophets  spoke, 
in  a  plain  and  intelligible  manner;  or 
in  the  manner  usual  in  simple  and  plain 
instruction,  it  would  be  useless  to  them. 
The  perplexities  of  commentators  may 
be  seen  stated  in  Locke,  Bloomfield, 
and  Dodd ridge. 

7.  Things  without  life.  Instruments 
of  music.  T  Whether  pipe.  This  in- 
strument (AI/AG?)  was  usually  made  of 
reeds,  and  probably  had  a  resemblance 
to  a  flageolet.  1  Or  harp.  This  in- 
strument (x<3-a£*)  was  a  stringed  in- 
strument, and  was  made  in  the  same 
way  as  a  modern  harp.  It  usually  had 


I.  CORINTHIANS. 


[A.  D.  59. 


8  Foi  if  the  trumpet fl  give  an 
uncertain  sound,  who  shall  pre- 
pare himself  to  the  battle  ? 

9  So  likewise  ye,  except  ye 
utter  by  the  tongue  words  1  easy 

a  Num.  10.9.        »  significant. 


to  be  understood,  how  shall  it  be 
known  what  is  spoken  ?  for  ye 
shall  speak  into  the  air. 

10  There  are,  it  may  be,  so 
many   kinds    of    voices   in    the 


ten  strings,  and  was  struck  with  the 
plectrum,  or  with  a  key.  It  was  com- 
monly employed  in  praise.  ^  Except 
they  give  a  distinction  in  the  sounds. 
Unless  they  give  a  difference  in  the 
tones,  such  as  are  indicated  in  the 
gamut  for  music,  ^f  How  shall  it  be 
known,  &c.  That  is,  there  would  be 
no  time,  no  music.  Nothing  would  be 
indicated  by  it.  It  would  not  be  fitted 
to  excite  the  emotions  of  sorrow  or  of 
joy.  All  music  is  designed  to  excite 
emotions  ;  but  if  there  be  no  difference 
in  the  tones,  no  emotion  would  be  pro- 
duced. So  it  would  be  in  words  ut- 
tered. Unless  there  was  something 
that  was  fitted  to  excite  thought  or 
emotion  ;  unless  what  was  spoken  was 
made  intelligible,  no  matter  how  im- 
portant in  itself  it  might  be,  yet  it  would 
be  useless. 

8.  For  if  the  trumpet  give  an  un- 
certain sound.  The  trumpet  was  used 
commonly  in  war.  It  is  a  well-known 
wind  instrument,  and  was  made  of 
brass,  silver,  &c.  It  was  used  for  va- 
rious purposes  in  war — to  summon  the 
soldiers ;  to  animate  them  in  their 
march  ;  to  call  them  forth  to  battle ;  to 
sound  a  retreat ;  and  to  signify  to  them 
what  they  were  to  do  in  battle,  whether 
to  charge,  advance,  or  retreat,  &c.  It 
therefore  employed  a  language  which 
was  intelligible  to  an  army.  An  un- 
certain sound  was  one  in  which  none 
of  these  things  were  indicated,  or  in 
which  it  could  not  be  determined  what 
was  required.  ^  Who  shall  prepare 
himself,  &c.  The  apostle  selects  a 
single  instance  of  what  was  indicated 
by  the  trumpet,  as  an  illustration  of 
what  he  meant  The  idea  is,  that  fo- 
reign tongues  spoken  in  their  assembly 
would  be  just  as  useless  in  regard  to 
their  duty,  their  comfort,  and  edifica- 
tion, as  would  be  the  sound  of  a  trum- 


pet when  it  gave  one  of  the  usual  and 
intelligible  sounds  by  which  it  was 
known  what  the  soldiers  were  required 
to  do.  Just  as  we  would  say,  that  the 
mere  beating  on  a  drum  would  be  use- 
less, unless  some  tune  was  played  by 
which  it  was  known  that  the  soldiers 
were  summoned  to  the  parade,  to  ad- 
vance, or  to  retreat. 

9.  So  likewise  ye,  &c.    To  apply  tho 
case.     If  you  use  a  foreign  language 
how  shall  it  be  known  what  is  said,  01 
of  what  use  will  it  be,  unless  it  is  mad* 
intelligible  by  interpretation  1     1  Utlet 
by   the   tongue.     Unless    you    speak 
T[  Words  easy  to  be  understood.    Signi 
ficant  words  (margin),  words  to  which 
your  auditors  are  accustomed.     T  Fm 
ye  shall  speak  into  the  air.     You  will 
not  speak  so  as  to  be  understood ;  ana 
it  will  be  just  the  same  as  if  no  oni 
was  present,  and  you  spoke  to  the  air 
We  have  a  proverb  that  resembles  this 
"  You  may  as  well  speak  to  the  winds ;' 
that  is,  you  speak  where  it  would  noi 
be   understood,   or   where    the    words 
would  have  no  effect.     It  may  be  ob- 
served here,  that  the  practice   of  the 
papists  accords  with  what  the  apostle 
here  condemns,  where  worship  is  con- 
ducted in  a  language  not  understood 
by  the  people ;  and  that  there  is  much 
of  this   same  kind  of  speaking  now, 
where  unintelligible  terms  are  used,  or 
words  are  employed  that  are  above  the 
comprehension  of  the  people ;  or  where 
doctrines  are  discussed  which  are  un- 
intelligible, and  which  are  regarded  by 
them  without  interest.     All  preaching 
should   be   plain,   simple,  perspicuous, 
arid   adapted    to   the   capacity    of  the 
hearers. 

10.  There  are,  it  may  be,  &c.   There 
has  been  considerable  variety  in  the  in- 
terpretation of  this  expression.    Kosen- 
muller  renders  it.  "  for  the  sake  of  ex« 


A.D.  59.] 


CHAPTER  XIV. 


2*3 


world,  and  none  of  them  is  with- 
out signification. 

1 1  Therefore  if  I  know  not 
the  meaning  of  the  voice,  I  sha.l 
be  unto  him  that  speaketh  a  bar- 
barian ;  a  and  he  that  speaketh 
shall  be  a  barbarian  unto  me. 

a  Rom.1.14. 


12  Even  so  ye,  forasmuch  as 
ye  are  zealous  of  l  spiritual  gifts, 
seek  that  ye  may  excel  to  the 
edifying  of  the  church. 

13  Wherefore    let    him    that 
speaketh  in  an  unknown  tongue, 
pray  that  he  may  interpret. 

»  spirits. 


ample."  Grotius  supposes  that  Paul 
meant  to  indicate  that  there  were,  per- 
haps, or  might  be,  as  many  languages 
as  the  Jews  supposed,  to  wit,  seventy. 
Beza  and  others  suppose  it  means,  that 
there  may  be  as  many  languages  as 
there  are  nations  of  men.  Bloomfield 
renders  it,  "  Let  there  be  as  many  kinds 
of  languages  as  you  choose."  Mac- 
knight,  "  There  are,  no  doubt,  as  many 
kinds  of  languages  in  the  world  as  ye 
speak."  Robinson  (Lex.)  renders  it, 
"  If  so  happen,  it  may  be ;  perchance, 
perhaps ;"  and  says  the  phrase  is  equi- 
valent to  "  for  example."  The  sense 
is,  '  There  are  perhaps,  or  for  example, 
very  many  kinds  of  voices  in  the  world  ; 
and  all  are  significant.  None  are  used 
by  those  who  speak  them  without  mean- 
ing ;  none  speak  them  without  design- 
ing to  convey  some  intelligible  idea  to 
their  hearers.'  The  argument  is,  that 
as  all  the  languages  that  are  in  the 
world,  however  numerous  they  are,  are 
for  utility,  and  as  none  are  used  for 
the  sake  of  mere  display,  so  it  should 
be  with  those  who  had  the  power  of 
speaking  them  in  the  Christian  church. 
They  should  speak  them  only  when 
and  where  they  would  be  understood. 
^  Voices.  Languages. 

11.  The  meaning  of  the  voice.     Of 
the  language  that   is   uttered,   or  the 
sounds  that  are  made,     ^  /  shall  be 
unto  him,  &c.      What  I  say  will  be 
unintelligible    to    him,    and    what   he 
says  will  be  unintelligible  to  me.     We 
cannot   understand    one    another   any 
more  than  people  can  who  speak  differ- 
8nt  languages,     f  A  barbarian.     See 
Note,  Rom.  i.  14.     The  word  means 
one  who  speaks  a  different,  or  a  foreign 
language. 

12.  Even  so  ye.     Since  you  desire 


spiritual  gifts,  I  may  urge  it  upon  you 
to  seek  to  be  able  to  speak  in  a  clear 
and  intelligible  manner,  that  you  may 
edify  the  church.  This  is  one  of  the 
most  valuable  endowments  of  the  Spi- 
rit; and  this  should  be  earnestly  de- 
sired. 1  Forasmuch  as  ye  are  zealous, 
Since  you  earnestly  desire.  Note,  ch, 
xii,  31.  1  Spiritual  gifts.  The  endow 
ments  conferred  by  the  Holy  Spirit. 
Note,  ch.  xii.  1 .  Tf  Seek  that  ye  may 
excel,  &c.  Seek  that  you  may  be  able 
to  convey  truth  in  a  clear  and  plain 
manner ;  seek  to  be  distinguished  for 
that.  It  is  one  of  the  most  rare  and 
valuable  endowments  of  the  Holy  Spirit. 
13.  Pray  that  he  may  interpret. 
Let  htm  ask  of  God  ability  that  he  may 
explain  it  clearly  to  the  church.  It 
would  seem  probable  that  the  power 
of  speaking  foreign  languages,  and  the 
power  of  conveying  truth  in  a  clear  and 
distinct  manner,  were  not  always  found 
in  the  same  person,  and  that  the  one 
did  not  of  necessity  imply  the  other. 
The  truth  seems  to  have  been,  that 
these  extraordinary  endowments  of  the 
Holy  Spirit  were  bestowed  on  men  in 
some  such  way  as  ordinary  talents  and 
mental  powers  are  now  conferred  ;  and 
that  they  became  in  a  similar  sense  the 
characteristic  menial  endowments  of 
the  individual,  and  of  course  were  sub- 
ject to  the  same  laws,  and  liable  to  the 
same  kinds  of  abuse,  as  mental  endow- 
ments are  now.  And  as  it  now  hap- 
pens that  one  man  may  have  a  peculiar 
faculty  for  acquiring  and  expressing 
himself  in  a  foreign  language  who  may 
not  be  by  any  means  distinguished  foi 
clear  enunciation,  or  capable  of  convey- 
ing his  ideas  in  an  interesting  mannei 
to  a  congregation,  so  it  was  then.  The 
apostle,  therefore,  directs  such,  if  any 


284 


1.  CORINTHIANS. 


[A.  D.  59. 


14  For   if  I  pray  in  an  un- 
known tongue,  my  spirit  pray- 


eth ;   but  my    understanding  i 
unfruitful. 


there  were,  instead  of  priding  them- 
selves on  their  endowments,  and  in- 
stead of  always  speaking  in  an  un- 
known tongue,  which  would  be  useless 
to  the  church,  to  pray  for  the  more 
useful  gift  of  being  able  to  convey  their 
thoughts  in  a  clear  and  intelligible  man- 
ner in  their  vernacular  tongue.  This 
would  be  useful.  The  truths,  there- 
fore, that  they  had  the  power  of  speak- 
ing with  eminent  ability  in  a  foreign 
language,  they  ought  to  desire  to  be 
able  to  interpret  so  that  they  would  be 
intelligible  to  the  people  whom  they 
addressed  in  the  church.  This  seems 
to  me  to  be  the  plain  meaning  of  this 
passage,  which  has  given  so  much  per- 
plexity to  commentators.  Macknight 
renders  it,  however,  "  Let  him  who 
prayeth  in  a  foreign  language,  pray  so 
as  SOME  ONE  may  interpret;"  meaning 
that  he  who  prayed  in  a  foreign  lan- 
guage was  to  do  it  by  two  or  three 
sentences  at  a  time,  so  that  he  might 
be  followed  by  an  interpreter.  But 
this  is  evidently  forced.  In  order  to 
this,  it  is  needful  to  suppose  that  the 
phrase  o  x*x£v,  "  that  speaketh,"  should 
be  rendered,  contrary  to  its  obvious  and 
usual  meaning,  "  who  prays,"  and  to 
supply  T/?,  some  one,  in  the  close  of 
the  verse.  The  obvious  interpretation 
is  that  which  is  given  above ;  and  this 
proceeds  only  on  the  supposition  that 
the  power  of  speaking  foreign  lan- 
guages and  the  power  of  interpreting 
were  not  always  united  in  the  same 
person — a  supposition  that  is  evidently 
true,  as  appears  from  ch.  xii.  10. 

14.  For  if  I  pray,  &c.  The  refer- 
ence to  prayer  here,  and  to  singing  in 
ver.  15,  is  designed  to  illustrate  the  pro- 
priety of  the  general  sentiment  which 
he  is  defending,  that  public  worship 
should  be  conducted  in  a  language  that 
would  be  intelligible  to  the  people. 
However  well  meant  it  might  be,  or 
however  the  heart  might  be  engaged 
in  it,  vet,  unless  it  was  intelligible,  and 


the  understanding  could  join  in  it,  i 
would  be  vain  and  profitless.  ^  M? 
spirit  prayeth.  The  word  spirit  her* 
(jrvey^a)  has  been  variously  understood. 
Some  have  understood  it  of  the  Hol.r 
Spirit — the  Spirit  by  which  Paul  sayr 
he  was  actuated.  Others  of  the  spi- 
ritual gift,  or  that  spiritual  influence 
by  which  he  was  endowed.  Others  ol 
the  mind  itself.  But  it  is  probable  that 
the  word  "  spirit"  refers  to  the  will;  or 
to  the  mind,  as  the  seat  of  the  affections 
and  emotions  ;  i.  e.  to  the  heart,  desires, 
or  intentions.  The  word  spirit  is  often 
used  in  the  Scriptures  as  the  seat  of 
the  affections,  emotions,  and  passions 
of  various  kinds.  See  Matt.  v.  3, 
"  Blessed  are  the  poor  in  spirit."  Luke 
x.  21,  "Jesus  rejoiced  in  spirit."  So 
it  is  the  seat  of  ardour  or  fervour  (Luke 
i.  17.  Acts  xviii.  25.  Rom.  xii.  11)  ;  of 
grief  or  indignation.  Mark  iii.  1 2.  John 
xi.  33;  xiii.  21.  Acts  xvii.  16.  It  re- 
fers also  to  feelings,  disposition,  or  tern 
per  of  mind,  in  Luke  ix.  55.  Rom.  viii. 
15.  Here  it  refers,  it  seems  to  me,  to 
the  heart,  the  will,  the  disposition,  the 
feelings,  as  contradistinguished  from 
the  understanding ;  and  the  sense  is, 
'  My  feelings  find  utterance  in  prayer ; 
my  heart  is  engaged  in  devotion ;  my 
prayer  will  be  acceptable  to  God,  who 
looks  upon  the  feelings  of  the  heart, 
and  I  may  have  true  enjoyment;  but 
my  understanding  will  be  unfruitful, 
that  is,  will  not  profit  others.  What  I 
say  will  not  be  understood  by  them ; 
and  of  course,  however  much  benefit 
I  might  derive  from  my  devotions,  yet 
they  would  be  useless  to  others.'  ^  But 
my  understanding  (o  At  vwc  /MCW).  My 
intellect,  my  mind ;  my  mental  efforts 
and  operations.  |  Is  unfruitful.  Pro- 
duces nothing  that  will  be  of  advantage 
to  them.  It  is  like  a  barren  tree ;  a  tree 
that  bears  nothing  that  can  be  of  bene- 
fit to  others.  They  cannot  understand 
what  I  say,  and,  of  course,  they  canu  ti 
be  profited  by  what  I  utter 


A.D.  59.] 


CHAPTER  XIV 


285 


15  What  is  it  then?  I  will 
pray  with  the  spirit,  °  and  I  will 
pray  with  the  understanding 
also  :  I  will  sing  b  with  the  spi- 

aJno.4.24.        b  Eph.5.19.  Col.3.16. 


rit,  and  I  will  sing  with  the  un- 
derstanding'also. 

16  Else,  when  thou  shalt  bless 


with    the 


spirit,  how 

c  Ps.47.7. 


shall   he 


15.  What  is  it  then?  What  shall  I 
do  ]  What  is  the  proper  course  for  me 
to  pursue]  What  is  my  practice  and 
my  desire  1  See  the  same  form  of  ex- 
pression in  Rom.  iii.  9,  and  vi.  15.  It 
indicates  the  conclusion  to  which  the 
reasoning  had  conducted  him,  or  the 
course  which  he  would  pursue  in  view 
of  all  the  circumstances  of  the  case. 
t  /  will  pray  with  the  spirit,  &c.  I 
will  endeavour  to  blend  all  the  advan- 
tages which  can  be  derived  from  prayer ; 
I  will  unite  all  the  benefits  which  can 
result  to  myself  and  to  others.  I  deem 
it  of  vast  importance  to  pray  with  the 
spirit  in  such  a  way  that  the  heart  and 
the  affections  may  be  engaged,  so  that  I 
may  myself  derive  benefit  from  it ;  but 
I  will  also  unite  with  that,  utility  to 
others ;  I  will  use  such  language  that 
they  may  understand  it,  and  be  profited. 
^  And  I  will  pray  with  the  under- 
standing also.  So  that  others  may  un- 
derstand me.  I  will  make  the  appro- 
priate use  of  the  intellect,  so  that  it  may 
convey  ideas,  and  make  suitable  im- 
pressions on  the  minds  of  others.  ^  / 
will  sing  with  the  spirit.  It  is  evident 
that  the  same  thing  might  take  place  in 
singing  which  occurred  in  prayer.  It 
might  be  in  a  foreign  language,  and 
might  be  unintelligible  to  others.  The 
affections  of  the  man  himself  might  be 
excited,  and  his  heart  engaged  in  the 
duty,  but  it  would  be  profitless  to  others. 
Paul,  therefore,  says  that  he  would  so 
celebrate  the  praises  of  God  as  to  excite 
the  proper  affections  in  his  own  mind, 
and  so  as  to  be  intelligible  and  profitable 
to  others.  This  passage  proves,  (1.) 
That  the  praises  of  God  are  to  be  cele- 
brated among  Christians,  and  that  it 
is  an  important  part  of  worship ;  (2.) 
That  the  heart  should  be  engaged  in  it, 
and  that  it  should  be  so  performed  as  to 
excite  proper  affections  in  the  hearts  of 
Ihose  who  are  engaged  in  it ;  and,  (3.) 


That  it  should  be  so  done  as  to  be  in- 
telligible and  edifying  to  others.  The 
words  should  be  so  uttered  as  to  be 
distinct  and  understood.  There  should 
be  clear  enunciation  as  well  as  in  prayer 
and  preaching,  since  the  design  of  sa- 
cred music  in  the  worship  of  God  is 
not  only  to  utter  praise,  but  it  is  to  im- 
press the  sentiments  which  are  sung  on 
the  heart  by  the  aid  of  musical  sounds 
and  expression  more  deeply  than  could 
otherwise  be  done.  If  this  is  not  done, 
the  singing  might  as  well  be  in  a  fo- 
reign language.  Perhaps  there  is  no 
part  of  public  worship  in  which  there 
is  greater  imperfection  than  in  the  mode 
of  its  psalmody.  At  the  same  time, 
there  is  scarcely  any  part  of  the  devo- 
tions of  the  sanctuary  that  may  be 
made  more  edifying  or  impressive.  It 
has  the  advantage — an  advantage  which 
preaching  and  praying  have  not — of 
using  the  sweet  tones  of  melody  and 
harmony  to  impress  sentiment  on  the 
heart ;  and  it  should  be  done. 

16.  Else  ('£*•«).  Since;  if  this  is 
not  done ;  if  what  is  said  is  not  intel- 
ligible, how  shall  the  unlearned  be  able 
appropriately  to  express  his  assent,  and 
join  in  your  devotions  1  ^  When  thou 
shalt  bless.  When  thou  shalt  bless  God, 
or  give  thanks  to  him.  If  thou  shalt 
lead  the  devotions  of  the  people  in  ex 
pressing  thanksgiving  for  mercies  and 
favours.  This  may  refer  to  a  part  of 
public  worship,  or  to  the  thanks  which 
should  be  expressed  at  table,  and  the 
invocation  of  the  divine  blessing  to  at- 
tend the  bounties  of  his  providence. 
Paul  had  illustrated  his  subject  by 
prayer  and  by  singing ;  he  now  does 
it  by  a  reference  to  the  important  part 
of  public  worship  expressed  in  giving 
thanks.  ^  With  the  spirit.  In  the 
manner  referred  to  above ;  tnat  is,  in 
an  unknown  tongue,  in  such  a  way 
that  your  own  heart  n>ay  be  engaged 


'286 


I.  CORINTHIANS. 


that  occupieth  the  room  of  the 
unlearned,  say  Amen  at  thy  giv- 
ing0 of  thanks  ?  seeing  he  under- 
standeth  not  what  thou  sayest. 

17  For    thou    verily    givest 
thanks  well,  but  the  other  is  not 
edified. 

18  I  thank  my  God,  I  speak 

a  c.l  124. 


[A.  D.  59 

with  tongues  more  than  ye  all. 

19  Yet  in  the  church  I  had 
rather  speak  five  words  with  my 
understanding,  that  by  my  voice 
I  might  teach  others  also,  than 
ten  thousand  words   in   an  un~ 

I  known  tongue. 

20  Brethren,  be  not b  children 

b  Eph.4.14.15.  Heb.6.1— 3.  2Pet.3.18. 


in  it,  but  which  would  be  unintelligible 
to  others,  f  He  that  occupieth  the 
room.  Is  in  the  place,  or  the  seat  of 
the  unlearned ;  that  is,  he  who  is  un- 
learned. On  the  meaning  of  the  word 
room,  see  Note,  Luke  xiv.  8.  To  fill  j 
a  place  means  to  occupy  a  station,  or  | 
to  be  found  in  a  state  or  condition. 
^  Of  the  unlearned  (TOU  *V*w<r;y).  On 
the  meaning  of  this  word,  see  Note, 
Acts  iv.  13.  Here  it  means  one  who 
was  unacquainted  with  the  foreign  lan- 
guage spoken  by  him  who  gave  thanks. 
It  properly  denotes  a  man  in  private, 
in  contradistinction  from  a  nv  ..J  pub- 
lic life ;  and  hence  a  man  w\io  is  igno- 
rant and  unlettered,  as  such  men  gene-  j 
rally  were.  ^  Say  Amen.  This  word 
means  truly,  verily ;  and  is  an  ex- : 
pression  of  affirmation  (John  iii.  5) 
or  of  assent.  Here  it  means  assent. 
How  can  he  pronounce  the  AMEN  ;  how 
can  he  express  his  assent;  how  can 
he  join  in  the  act  of  devotion  1  This 
might  have  been,  and  probably  was, ' 
expressed  aloud ;  and  there  is  no  im- 
propriety in  it.  It  may,  however,  be 
mental — a  silent  assent  to  what  is  said, 
and  a  silent  uniting  in  the  act  of  thanks- 
giving. In  one  way  or  the  other,  or  in* 
both,  the  assent  should  always  be  ex- 
pressed by  those  who  join  in  acts  of 
public  worship. 

17.  For  thou  verily  givest  thanks  well. 
That  is,  even  if  you  use  a  foreign  lan- 
guage. You  do  it  with  the  heart ;  and  , 
it  is  accepted  by  God  as  your  offering  ; 
but  the  other,  who  cannot  understand  it, 
cannot  be  benefited  by  it. 

18.  /  thank  my  God.  Paul  here 
shows  that  he  did  not  undervalue  or  de- 
spise the  power  of  speaking  foreign 


languages.  It  was  with  him  a  subject 
of  thanksgiving  that  he  could  speak  so 
many  ;  but  he  felt  that  there  were  more 
valuable  endowments  than  this.  See 
the  next  verse.  \  With  tongues  more 
than  ye  all.  I  am  able  to  speak  more 
foreign  languages  than  all  of  you. 
How  many  languages  Paul  could 
speak,  he  has  nowhere  told  us.  It  is 
reasonable,  however,  to  presume  that  he 
was  able  to  speak  the  language  of  any 
people  to  -whom  God  in  his  providence, 
and  by  his  Spirit,  called  him  to  preach, 
He  had  been  commissioned  to  preach 
to  the  Gentiles,  and  it  is  probable  that 
he  was  able  to  speak  the  languages  of 
all  the  nations  among  whom  he  ever 
travelled.  There  is  no  account  of  his 
being  under  a  necessity  of  employing 
an  interpreter  wherever  he  preached. 

19.  Yet  in    the    church.      In  the 
Christian  assembly.     The  word  church 
does    not   refer  to   the   edifice   where 
Christians  worshipped,  but  to   the  or- 
ganized  body  of  Christians.     ^  /  had 
rather,  &c.     It  is  probable  that  in  the 
Christian  assembly,  usually,  there  were 
few  who  understood  foreign  languages. 
Paul,   therefore,  would    not  speak    in 
a   foreign  language  when  its  only  use 
would  be  mere  display.     ^  With  my 
understanding.    So  as  to  be  intelligible 
to  others  ;  so  that  /  might  understand 
it,  and  so  that  at  the  same  time  others 
might  be  benefited. 

20.  Brethren,  be  not  children  in  un- 
derstanding.    Be  not  childish  ;  do  not 
behave  like  little  children-     They  ad- 
mire, and  are   astonished    at  what  is 
striking,  novel,  and  what  may  be  of  no 
real    utility.     They    are    pleased  with 
any  thing  that  will  amuse  them,  and  at 


A.  D.  59.] 


CHAPTER  XIV 


287 


in  understanding .  howbeit  in 
malice  be  "  ye  children,  but  in 
understanding  be  'men.4 

a  Ps.  131. 2.  Matt.18.3.  Roin.16.19.  lPet.2.2. 
» perfect,  or  of  a  riper  age.       b  Ps.  1 14.99. 


21  In  the  law  c  it  is  written, 
d  With  men  of  other  tongues  and 
other  lips  will  I  speak  unto  this 

cJno.10.34.         dlsa.28.11,12. 


.ittle  things  that  afford  them  play  and 
pastime.  So  your  admiration  of  a  fo- 
reign language,  and  of  the  ability  to 
apeak  it,  is  of  as  little  solid  value  as  the 
common  sports  and  plays  of  boys. 
This,  says  Dodd  ridge,  is  an  admirable 
stroke  of  oratory,  and  adapted  to  bring 
down  their  pride  by  showing  them  that 
those  things  on  which  they  were  dis- 
posed to  value  themselves  were  really 
'hildish.  It  is  sometimes  well  to  ap- 
peal to  Christians  in  this  manner,  and 
to  show  them  that  what  they  are  en- 
gaged in  is  unworthy  the  dignity  of 
the  understanding — unfit  to  occupy  the 
time  and  attention  of  an  immortal 
mind.  Much,  alas  !  very  much,  of  that 
which  engages  the  attention  of  Chris- 
tians is  just  as  unworthy  of  the  dig- 
nity of  the  mind,  and  of  their  immortal 
nature,  as  were  the  aims  and  desires 
which  the  apostle  rebuked  among  the 
Christians  at  Corinth.  Much  that  per- 
tains to  dress,  to  accomplishment,  to 
living,  to  employment,  to  amusement, 
to  conversation,  will  appear,  when  we 
;ome  to  die,  to  have  been  like  the  play- 
vhings  of  children  ,•  and  we  shall  feel 
that  the  immortal  mind  has  been  em- 
ployed, and  the  time  wasted,  and  the 
itrength  exhausted  in  that  which  was 
foolish  and  puerile,  t  Howbeit  in  ma- 
lice be  ye  children.  This  is  one  of 
Paul's  most  happy  turns  of  expression 
and  of  sentiment.  He  had  just  told 
them  that  in  one  respect  they  ought  not 
to  be  children.  Yet,  as  if  this  would 
appear  to  be  speaking  lightly  of  child- 
ren— and  Paul  would  not  speak  lightly 
of  any  one,  even  of  a  child — he  adds, 
that  in  another  respect  it  would  be  well 
to  be  like  them — nay,  not  only  like 
children,  but  like  infants.  The  phrase 
"  be  ye  children,"  here,  does  not  express 
the  force  of  the  original  v»»vd£m.  It 
means,  '  be  infants,1  and  is  emphatic, 
and  was  used,  evidently,  by  the  apostle 
of  design.  The  meaning  may  be  thus 


expressed.  *  Your  admiration  of  fo- 
reign languages  is  like  the  sports  and 
plays  of  childhood.  In  this  respect  be 
not  children  (arauJit)  ;  be  men.  Lay 
aside  such  childish  things.  Act  worthy 
of  the  understanding  which  God  has 
given  you.  I  have  mentioned  children. 
Yet  I  would  not  speak  unkindly  or  with 
contempt  even  of  them.  In  one  respect 
you  may  imitate  them.  Nay,  you  should 
not  only  be  like  children,  that  are  some- 
what advanced  in  years,  but  like  zn- 
fants.  Be  as  free  from  malice,  from 
any  ill-will  toward  others,  from  envy, 
and  every  improper  passion,  as  they  are.' 
This  passage,  therefore,  accords  with 
the  repeated  declaration  of  the  Saviour, 
that  in  order  to  enter  into  heaven,  i*. 
was  needful  that  we  should  become  as 
little  children.  Matt,  xviii.  3.  ^  Be 
men.  Margin,  '  Perfect,  or  of  a  riper 
age'  (TSAR'S/).  The  word  means  full 
grown  men.  Act  like  them  whose  un- 
derstandings are  mature  and  ripe. 

21.  In  the  law  it  is  written.  Thii 
passage  is  found  in  Isa.  xxviii.  11,  12. 
The  word  law  here  seems  to  mean  the 
same  as  revelation ;  or  is  used  to  denote 
the  Old  Testament  in  general.  A  simi- 
lar use  occurs  in  John  x.  34,  and  John 
xv.  25.  K  With  men  of  other  tongues, 
&c.  This  passage,  where  it  occurs  in 
Isaiah,  means,  that  God  would  teach  the 
rebellious  and  refractory  Jews  submis- 
sion to  himself,  by  punishing  them 
amidst  a  people  of  another  language,  by 
removing. them  to  a  land — the  land  of 
Chaldea — where  they  would  hear  only 
a  language  that  to  them  would  be  unin- 
telligible and  barbarous.  Yet,  notwith- 
standing this  discipline,  they  would  be 
still,  to  some  extent,  a  rebellious  people. 
The  passage  in  Isaiah  has  no  reference 
to  the  miraculous  gift  of  tongues,  and 
cannot  have  been  used  by  the  apostle 
as  containing  any  intimation  that  such 
miraculous  gifts  would  be  imparted.  It 
seems  to  have  been  used  by  Paul,  be- 


2S8 


I.  CORINTHIANS. 


[A.  D. 


people ;  and  yet  for  all  that  will 

they  not  hear  me,  saith  the  Lord. 

122  Wherefore  tongues  are  for 

a  sign, "  not  to  them 6  that  believe, 

a  Mark  16.17.  Acts2.6,&c.        &  lTim.1.9. 


but  to  them  that  believe  not :  but 
prophesying  serveth  not  for  them 
that  believe  not,  but  for  them 
which  believe. 


cause  the  words  which  occurred  in 
Isaiah  would  appropriately  express  the 
idea  which  he  wished  to  convey  (see 
Note,  Matt.  i.  23),  that  God  would 
make  use  of  foreign  languages  for  some 
valuable  purpose.  But  he  by  no  means 
intimates  that  Isaiah  had  any  such  re- 
ference ;  nor  does  he  quote  this  as  a  ful- 
filment of  the  prophecy ;  nor  does  he 
mean  to  say,  that  God  would  accom- 
plish the  same  purpose  by  the  use  of 
foreign  languages,  which  was  contem- 
plated in  the  passage  in  Isaiah.  The 
sense  is,  as  God  accomplished  an  im- 
portant purpose  by  the  use  of  a  foreign 
language  in  regard  to  his  ancient  peo- 
ple, as  recorded  in  Isaiah,  so  he  will 
make  use  of  foreign  languages  to  ac- 
complish important  purposes  still.  They 
shall  be  used  in  the  Christian  church 
to  effect  important  objects,  though  not 
in  the  same  manner,  nor  for  the  same 
end,  as  in  the  time  of  the  captivity. 
What  the  design  of  making  use  of  fo- 
reign languages  was,  in  the  Christian 
church,  the  apostle  immediately  states, 
ver.  22,  23.  ^  Yet  for  all  that,  &c. 
Notwithstanding  all  this  chastisement 
that  shall  be  inflicted  on  the  Jews  in  a 
distant  land,  and  among  a  people  of  a 
different  language,  they  will  still  be  a 
reoellious  people.  This  is  the  sense  of 
the  passage,  a&  it  is  used  by  Isaiah.  See 
Isa.  xxviii.  12.  It  is  not  quoted  literally 
by  the  apostle,  but  the  main  idea  is  re- 
tained. He  does  not  appear  to  design 
to  apply  this  to  the  Corinthians,  unless 
it  may  be  to  intimate  that  the  power  of 
speaking  foreign  languages  did  not  of 
necessity  secure  obedience.  It  might 
be  that  this  power  might  be  possessed, 
and  yet  they  be  a  sinful  people  ;  just  as 
the  Jews  were  admonished  by  the  judg- 
ments ef  God,  inflicted  by  means  of  a 
people  speaking  a  foreign  language, 
and  yet  we-e  not  reformed  or  made 
boly 


22.  Wherefore.  Thus  ("dfn),  or 
wherefore.  The  apostle  does  not  mean 
to  say  that  what  he  was  about  to  state 
was  a  direct  conclusion  from  the  pas- 
sage of  Scripture  which  he  had  quoted, 
but  that  it  followed  from  all  that  he  had 
said,  and  from  the  whole  view  of  the 
subject.  '  The  true  statement  or  doc- 
trine is,  that  tongues  are  for  a  sign,'  &c. 
If  Tongues.  The  power  of  speaking 
foreign  languages.  T  Are  for  a  sign. 
An  indication,  an  evidence,  or  a  proof 
that  God  has  imparted  this  power,  and 
that  he  attends  the  preaching  of  the 
gospel  with  his  approbation.  It  is  a 
sign,  or  a  miracle,  which,  like  all  other 
miracles,  may  be  designed  to  convince 
the  unbelieving  world  that  the  religion 
is  from  God.  t  Not  to  them  that  be- 
lieve. Not  to  Christians.  They  are 
already  convinced  of  the  truth  of  reli- 
gion, and  they  would  not  be  benefited 
by  that  which  was  spoken  in  a  language 
which  they  could  not  understand. 
^  But  to  them  that  believe  not.  It  is  a 
miracle  designed  to  convince  them  of 
the  truth  of  the  Christian  religion. 
God  alone  could  confer  the  power  of 
thus  speaking  ;  and  as  it  was  conferred 
expressly  to  aid  in  the  propagation  of 
the  gospel,  it  proved  that  it  was  from 
God.  See  Note  on  Acts  ii.  1—15. 
^  But  prophesy  ing.  Speaking  in  a  calm, 
connected,  didactic  manner,  in  language 
intelligible  to  all  under  the  influence  of 
inspiration.  See  Notes  on  ver.  1.  ^  For 
them  that  believe  not.  Is  not  particu- 
larly intended  for  them  ;  but  is  intend- 
ed mainly  for  the  edifying  of  the  church 
It  is  not  so  striking,  so  replete  with 
proofs  of  the  divine  presence  and  pow- 
er as  the  gift  of  tongues.  Though  il 
may  be  really  under  the  influence  of 
the  Holy  Spirit,  and  may  be  really  by 
inspiration,  yet  it  is  not  so  evidently 
such  as  is  the  power  of  speaking  fo- 
reign languages.  It  was,  therefore,  bet- 


A.D  59.] 


CHAPTER  XIV. 


23  If  therefore  the  whole 
church  be  come  together  into 
one  place,  and  all  speak  with 
tongues,  and  there  come  in  those 
that  are  unlearned  or  unbeliev- 


ter  adapted  to  edify  the  church  than  to 
convince  gainsay ers.  At  the  same  time 
the  truths  conveyed  by  it,  and  the  con- 
solations administered  by  it,  might  be  as 
clear  evidence  to  the  church  of  the  at- 
tending power,  and  presence,  and  good- 
ness of  God,  as  the  power  of  speaking 
foreign  languages  might  be  to  infidels. 

23.  Be  come  together  into  one  place. 
For  public  worship.     ^And  all  speak 
with  tongues.  All  speak  with  a  variety 
of  unknown  tongues  ;  all  speak  foreign 
languages.    The  idea  is,  that  the  church 
would  usually  speak  the  same  language 
with    the   people   among  whom    they 
dwelt ;  and  if  they  made  use  of  foreign 
languages  which  were  unintelligible  to 
their  visitors,  it  would  leave  the  impres- 
sion   that   the   church  was   a  bedlam. 
lAnd  there  come  in  those  that  are  un- 
learned.    Those  that  are  unacquainted 
with  foreign  languages,  and  to  whom, 
therefore,  what  was  said  would  be  unin- 
telligible.    ^Or  unbelievers.    Heathen, 
or  Jews,  who  did  not  believe  in  Christ. 
It  is  evident  from  this,  that  such  per- 
sons often  attended  on  the  worship  of 
Christians.     Curiosity  might  have  led 
them  to  it ;  or  the  fact  that  they  had 
relatives  among  Christians  might  have 
caused  it.     U  That  ye  are  mad.     They 
will  not  understand  what  is   said;    it 
will  be  a  confused  jargon  ;  and  they 
will  infer  that  it  is  the  effect  of  insanity. 
Even  though  it  might  not,  therefore,  be 

i  itself  improper,  yet  a  regard  to  the 
honour  of  Christianity  should  have  led 
them  to  abstain  from  the  use  of  such 
languages  in  their  worship  when  it  was 
needless.  The  apostles  were  charged, 
from  a  similar  cause,  with  being  intoxi- 
cated. See  Acts  ii.  13. 

24.  But  if  all  prophesy.    Note,  ver. 
1.     If   all,  in  proper  order  and  time, 
shall  utter   the  truths  of  religion  in  a 
language   intelligible  to  all.     t  Or  one 

25 


ers,  will  they  not  say  that  ye  are 
mad  ?" 

24  But  if  all  prophesy,  and 
there  come  in  one  that  believeth 
not,  or  one  unlearned,  he  is  con- 

a  Acts  2.13. 

unlearned.  One  unacquainted  with  the 
nature  of  Christianity,  or  the  truths  of 
the  gospel.  ^He  is  convinced  of  all. 
He  will  be  convinced  by  all  that  speak. 
He  will  understand  what  is  said ;  he 
will  see  its  truth  and  force,  and  he  will 
be  satisfied  of  the  truth  of  Christianity. 
The  word  here  rendered  convinced 
(t\iy-%rrdt')  is  rendered  reprove  in  John 
xvi.  8,  "  And  when  he  is  come,  he  will 
reprove  the  world  of  sin,"  &c.  Its  pro- 
per meaning  is  to  convict,  to  show  one 
to  be  wrong  ;  and  then  to  rebuke,  re- 
prove, admonish,  &c.  Here  it  means, 
evidently,  that  the  man  would  be  con- 
victed, or  convinced  of  his  error  and  of 
his  sin ;  he  would  see  that  his  former 
opinions  and  practice  had  been  wrong; 
he  would  see  and  acknowledge  the  force 
and  truth  of  the  Christian  sentiments 
which  should  be  uttered,  and  would  ac- 
knowledge the  error  of  his  former  opi- 
nions and  life.  The  following  verse 
shows  that  the  apostle  means  something 
more  than  a  mere  convincing  of  the  un- 
derstanding, or  a  mere  conviction  that 
his  opinions  had  been  erroneous.  He 
evidently  refers  to  what  is  now  known 
also  as  conviction  for  sin ;  that  is,  a  deep 
sense  of  the  depravity  of  the  heart,  of 
the  errors  and  follies  of  the  past  life, 
accompanied  with  mental  anxiety,  dis- 
tress, and  alarm.  The  force  of  truth, 
and  the  appeals  which  should  be  made, 
and  the  observation  of  the  happy  effects 
of  religion,  would  convince  him  that  he 
was  a  sinner,  and  show  him  also  his 
need  of  a  Saviour.  \He  is  judged  by  all. 
By  all  that  speak ;  by  all  that  they  say. 
The  effect  of  what  they  say  shall  be,  as 
it  were,  to  pass  a  judgment  on  his 
former  life  ;  or  to  condemn  him.  What 
is  said  will  be  approved  by  his  own  con- 
science, and  will  have  the  effect  to  con- 
demn him  in  his  own  view  as  a  lost 
sinner.  Thi«  is  now  the  effect  of  faith- 


290 


1.  CORINTHIANS. 


[A.D.  59. 


of  all,  he  is  judged  of  all : 
25  And  thus  are  the  secrets 
of  his  heart  made  manifest ;  and 
so,  falling  down  on  his  face,  he 
will  worship  God,  and  report 
that  God  is "  in  you  of  a  truth. 

a!sa.45.14.Zech.8.23. 


26  How  is  t  then,  brethren? 
when  ye  come  together,  every  one 
of  you  hath  a  psalm,  hath  a  doc- 
trine, *  hath  a  tongue,  hath  a  reve- 
lation, hath  an  interpretation.  Let 
call  things  be  done  unto  edifying. 

ft  ver.G.         c  ver.40. 


ful  preaching,  to  produce  deep  self-con- 
demnation in  the  minds  of  sinners. 

25.  And  thus  are  the  secrets  of  his 
heart  made  manifest.  Made  manifest  to 
himself  in  a  surprising  and  remarkable 
manner.  He  shall  be  led  to  see  the 
real  designs  arid  motives  of  his  heart. 
His  conscience  would  be  awakened  ;  he 
would  recall  his  former  course  of  life  ; 
he  would  see  that  it  was  evil ;  and  the 
present  state  of  his  heart  would  be  made 
known  to  himself.  It  is  possible  that  he 
would  suppose  that  the  speaker  was  aim- 
ing directly  at  him,  and  revealing  his 
feelings  to  others ;  for  such  an  effect  is 
often  produced.  The  convicted  sinner 
often  supposes  that  the  preacher  particu- 
larly intends  him,  and  wonders  that  he 
has  such  an  acquaintance  with  his  feel- 
ings and  his  life ;  and  often  supposes 
that  he  is  designing  to  disclose  his  feel- 
ings to  the  congregation.  It  is  possible 
that  Paul  here  may  mean  that  the  pro- 
phets, by  inspiration,  would  be  able  to 
reveal  some  secret  facts  in  regard  to  the 
stranger;  or  to  state  the  ill  design  which 
he  might  have  had  in  coming  into  the 
assembly  ;  or  to  state  some  things  in  re- 
gard to  him  which  could  be  known  only 
to  himself;  as  was  the  case  with  Ananias 
and  Sapphira  (Acts  v.  1,  seq.)  ;  but 
perhaps  it  is  better  to  understand  this 
in  a  more  general  sense,  as  describing 
the  proper  and  more  common  effect  of 
truth,  when  it  is  applied  by  a  man's  own 
conscience.  Such  effects  are  often  wit- 
nessed now ;  and  such  effects  show  the 
truth  of  religion;  its  adaptedness  to  men; 
the  omniscience  and  the  power  of  God ; 
the  design  of  the  conscience,  and  its 
use  in  the  conversion  of  sinners.  T  And 
so  falling  down  on  his  face.  The  usual 
posture  of  worship  or  reverence  in  east- 
ern countries.  It  was  performed  by 
sinking  on  the  knees  and  hands,and  then 


placing  the  face  on  the  ground.  This 
might  be  done  publicly  ;  or  the  apostle 
may  mean  to  say  that  it  would  lead  him 
to  do  it  in  private,  t  He  will  worship 
God.  He  will  be  converted,  and  become 
a  Christian,  f  And  report  that  God, 
&c.  Will  become  your  friend,  and  an 
advocate  for  the  Christian  religion.  An 
enemy  will  be  turned  to  a  friend.  Doubt- 
less this  was  often  done.  It  is  now  often 
done.  Paul's  argument  is,  that  they 
should  so  conduct  their  public  devotions 
as  that  they  should  be  adapted  to  pro- 
duce this  result. 

26.  How  is  it  then,  brethren  ?  Note, 
ver.  15.  What  is  the  fact?  What  actual- 
ly occurs  among  you  ?  Does  that  state 
of  things  exist  which  I  have  described  1 
Is  there  that  order  in  your  public  worship 
which  is  demanded  and  proper  ]  It  is 
implied  in  his  asking  this  question  that 
there  might  be  some  things  among  them 
which  were  improper,  and  which  deserv- 
ed reproof.  K  When  ye  come  together. 
For  worship.  ^  Every  one  of  you,  &c. 
That  is,  all  the  things  which  are  speci- 
fied would  be  found  among  them.  It  is, 
evidently,  not  meant  that  all  these  things 
would  be  found  in  the  same  person,  but 
would  all  exist  at  the  same  time ;  and 
thus  confusion  and  disorder  would  be 
inevitable.  Instead  of  waiting  for  an 
intimation  from  the  presiding  officer  in 
the  assembly,  or  speaking  in  succession 
and  in  order,  each  one  probably  regar^P 
ed  himself  as  under  the  influence  of  the 
Holy  Spirit;  as  having  an  important 
message  to  communicate,  or  as  being 
called  on  to  celebrate  the  praises  of  God* 
and  thus  contusion  and  disorder  would 
prevail.  Many  would  be  speaking  at 
the  same  time,  and  a  most  unfavourable 
impression  would  be  made  on  the  minds 
of  the  si-rangers  who  should  be  present 
ver.  23.  This  implied  reproof  of  th*5 


.  D.  59.] 


CHAPTER  XIV.  291 

28  But  if  there  be  no  inter- 


27  If  any  man  speak   in    an  i 
unknown  tongue,  let  it   be  by  j  pretejr,  let  him   keep  silence  in 


two,  or  at  the  most  by  three, 
and  that  by  course  ;  and  let  one 
interpret. 


Corinthians  is  certainly  a  reproof  of  those 
public  assemblies  where  many  speak  at 
the  same  time ;  or  where  a  portion  are 
engaged  in  praying,  and  others  in  ex- 
hortation. Nor  can  it  be  urged  that  in 
such  cases  those  who  engage  in  these 
exercises  are  under  the  influence  of  the 
Holy  Spirit ;  for,  however  true  that  may 
be,  yet  it  is  no  more  true  than  it  was  in 
Corinth,  and  yet  the  apostle  reproved  the 
practice  there.  The  Holy  Spirit  is  the 
author  of  order,  and  not  of  confusion 
(ver.  33)  ;  and  tiue  religion  prompts  to 
peace  and  regularity,  and  not  to  discord 
and  tumult.  1  Hath  a  psalm.  Is  dis- 
posed to  sing;  is  inclined  to  praise;  and, 
however  irregular  or  improper,expresses 
his  thanks  in  a  public  manner.  Note, 
ver.  15.  1  Hath  a  doctrine.  Has  some 
religious  truth  on  his  rnind  which  he 
deems  it  of  special  importance  to  incul- 
cate. Note,  ver.  6.  1  Hath  a  tongue. 
Has  something  made  known  to  him  in 
a  foreign  language ;  or  has  a  power  of 
speaking  a  foreign  language,  and  exer- 
cises it,  though  it  produces  great  confu- 
sion. Y  Hath  a  revelation.  Some  truth 
which  has  been  particularly  revealed  to 
him ;  perhaps  an  explanation  of  some 
mystery  (Doddridge)  \  or  a  revelation 
of  some  future  event  (Macknight) ;  or 
a  prophecy  (Bloom-field} ;  or  a  power  of 
explaining  some  of  the  truths  couched  in 
the  types  and  figures  of  the  Old  Testa- 
ment. Grotius.  ^f  Hath  an  interpre- 
tation. An  explanation  of  something 
that  has  been  uttered  by  another  in  a 
foreign  language.  Note,  ch.  xii.  10. 
1  Let  all  things,  &c.  Let  this  be  the 
great  principle,  to  promote  the  edifica- 
tion of  the  church.  Note,  ver.  12.  If 
this  rule  were  followed,  it  would  prevent 
confusion  and  disorder. 

27.  Let  it  be  by  two,  or  at  the  most 
by  three.  That  is,  two,  or  at  most  three 
in  one  day,  or  in  one  meeting.  So  Gro- 


the  church ;  and  let  him  speak 
to  himself  and  to  God. 

29   Let  a  the   prophets   speak 

aver.39.  lThess.5. 19,20. 


tius,  Rosenmuller,  Doddridge,  Bloom- 
field,  and  Locke  understand  it.  It  is 
probable  that  many  were  endowed  with 
the  gift  of  tongues ;  and  it  is  certain  that 
they  were  disposed  to  exercise  the  gift 
even  when  it  could  be  of  no  real  advan- 
tage, and  when  it  was  done  only  for 
ostentation.  Paul  had  shown  to  them 
(ver.  22)  that  the  main  design  of  the 
gift  of  tongues  was  to  convince  unbeliev- 
ers ;  he  here  shows  them  that  if  that  gift 
was  exercised  in  the  church,  it  should 
be  in  such  a  way  as  to  promote  edifica- 
tion. They  should  not  speak  at  the 
same  time  ;  nor  should  they  regard  it  as 
necessary  that  all  should  speak  at  the 
same  meeting.  It  should  not  be  so  as 
to  produce  disorder  and  confusion  ;  nor 
should  it  be  so  as  to  detain  the  people 
beyond  a  reasonable  time,  /he  speak- 
ers,therefore,in  any  one  assembly  should 
not  exceed  two  or  three.  ^  And  that 
by  course.  Separately ;  one  after  anj 
other.  They  -should  not  all  speak  at  thff 
same  time.  Tf  And  let  one  interpret. 
One  who  has  the  gift  of  interpreting 
foreign  languages  (Note,  ch.  xii.  10), 
so  that  they  may  be  understood,  and  the 
church  be  edified. 

28.  But  if  there  be  no  interpreter. 
If  there  be  no  one  present  who  has  the 
gift  of  interpretation,     f  And  let  him 
speak   to  himself  end  to   God.     See 
Note,  ver.  2.  4.     Let  him    commune 
with  himself,  and  with  God ;  let  him 
meditate  on  the  truths  which  are  reveal- 
ed to  him,  svnd  let  him  in  secret  express 
his  desires  to  God. 

29.  Let  the  prophets.     Note,  ver.  1. 
H  Speak  two  or  three.  On  the  same  days, 
or  at  the  same  meeting.    Note,  ver.  27. 
1  And  let  the  other  judge.     The  word 
"other"  (zi  «\>.ci,  the  others"),  Bloomfield 
supposes  refers  to  the  other  prophets , 
and  that  the  meaning  is,  that  they  should 
decide  whether  what  was  said  was  die 


293 


1.  CORINTHIANS. 


two  or  three  and  let  the  other 
judge. 

30  If  any  thing  be  revealed 
to  another  that  sitteth  by,  let  the 
"  first  hold  his  peace 

a  Job  32.11. 

tated  by  the  Holy  Spirit,  or  not.  But 
the  more  probable  sense,  I  think,  is  that 
which  refers  it  to  the  rest  of  the  congre- 
gation, and  which  supposes  that  they 
were  to  compare  one  doctrine  with  an- 
other,and  deliberate  on  what  was  spoken, 
and  determine  whether  it  had  evidence 
of  being  in  accordance  with  the  truth. 
It  may  be  that  the  apostle  here  refers  to 
those  who  had  the  gift  of  discerning  spi- 
rits, and  that  he  meant  to  say  that  they 
were  to  determine  by  what  spirit  the 
prophets  who  spoke  were  actuated.  It 
was  possible  that  those  who  claimed  to 
be  prophets  might  err ;  and  it  was  the 
duty  of  all  to  examine  whether  that 
which  was  uttered  was  in  accordance 
with  truth.  And  if  this  was  a  duty  then, 
it  is  a  duty  now  ;  if  it  was  proper  even 
when  the  teachers  claimed  to  be  under 
divine  inspiration,  it  is  much  more  the 
duty  of  the  people  now.  No  minister 
of  religion  has  a  right  to  demand  that 
all  that  he  speaks  shall  be  regarded 
as  truth,  unless  he  can  give  good  reasons 
for  it :  no  man  is  to  be  debarred  from  the 
right  of  canvassing  freely,  and  comparing 
with  the  Bible,  and  with  sound  reason, 
all  that  the  minister  of  the  gospel  ad- 
vances. No  minister  who  has  just  views 
of  his  office,  and  a  proper  acquaintance 
with  the  truth,  and  confidence  in  it, 
would  desire  to  prohibit  the  people  from 
the  most  full  and  free  examination  of  all 
that  he  utters.  It  may  be  added,  that 
the  Scripture  everywhere  encourages  the 
most  full  and  free  examination  of  all 
doctrines  that  are  advanced ;  and  that 
true  religion  advances  just  in  proportion 
as  this  spirit  of  candid,  and  earnest,  and 
prayerful  examination  prevails  among 
a  people.  See  Note,  Acts  xvii.  11. 
Comp.  iThess.  v.  21. 

30.  If  any  thing  be  rt  sealed  to  another. 
If,  while  one  is  speaking,  an  important 
truth  is  revealed  to  another,  or  is  sug 


[A.H.59 

31  For  ye  may  all  prophesy 
one  by  one,  that  all  may  learn, 
and  all  may  be  comforted. 

32  And  the  spirits1  of  the  pro- 
phets are  subject  to  the  prophets. 

b  Uno.4.1. 


gested  to  his  mind  by  the  Holy  Spirit, 
which  he  feels  it  to  be  important  to  com- 
municate. 1  Let  the  first  hold  his  peace. 
That  is,  let  him  that  was  speaking  con- 
clude his  discourse,  and  let  there  not  be 
the  confusion  arising  from  two  persons 
speaking  at  the  same  time.  Doddridge 
understands  this  as  meaning,  that  he  to 
whom  the  revelation  was  made  should 
sit  still,  until  the  other  was  done  speak- 
ing, and  not  rise  and  rudely  interrupt 
him.  But  this  is  to  do  violence  to  the 
language.  So  Macknight  understands 
it,  that  the  one  who  was  speaking  was 
first  to  finish  his  discourse, and  be  silent, 
before  the  other  began  to  speak.  But 
this  is  evidently  a  forced  construction. 
Locke  understands  it  as  meaning,  that 
if,  while  one  was  speaking,  the  meaning 
of  what  he  said  was  revealed  to  another, 
the  first  was  to  cease  speaking  until  the 
other  had  interpreted  or  explained  it. 
But  the  obvious  meaning  of  the  passage 
is,  that  the  man  that  was  speaking  was  to 
close  his  discourse  and  be  silent.  It  does 
not  follow,  however,  that  he  was  to  be 
rudely  interrupted.  He  might  close  his 
discourse  deliberately,  or  perhaps  by  an 
intimation  from  the  person  to  whom  the 
revelation  was  made.  At  any  rate,  two 
were  not  to  speak  at  the  same  time,  but 
the  one  who  was  speaking  was  to  con 
elude  before  the  other  addressed  the 
assembly. 

31.  For  ye  may  all  prophesy,  &c. 
There  is  time  enough  for  all ;  there  is 
no  need  of  speaking  in  confusion  and 
in  disorder.    Every  person  may  have  an 
opportunity  of  expressing  his  sentiments 
at  the  proper  time.     ^  That  all  may 
learn.  In  such  a  manner  that  there  may 
be  edification.     This  might  be  done  if 
they  would  speak  one  at  a  time  in  their 
proper  order. 

32.  And  the  spirits  of  the  prophets 
See  in  ver.  1  for  the  meaning  of  the  word 


A.D.  59.] 


CHAPTER  XIV. 


293 


33  For   God   is  not   the  ait 
thor  of  '  confusion,  but  of  peace, 

*  tumult,  or  unquittness. 


as   °   in     all     churches    of    the 
saints. 

ac.ll.16. 


prophets.  The  evident  meaning  of  this 
ia,  that  they  were  able  to  control  their 
inclination  to  speak ;  they  were  not 
under  a  necessity  of  speaking,  even 
though  they  might  be  inspired.  There 
was  no  need  of  disorder.  This  verse 
giveci  confirmation  to  the  supposition, 
that  the  extraordinary  endowments  of 
the  Holy  Spirit  were  subjected  to  sub- 
stantially the  same  tews  as  a  man's  na- 
tural endowments.  They  were  conferred 
by  the  Holy  Ghost ;  but  they  were  con- 
ferred on  free  agents,  and  did  not  inter- 
fere with  their  free  agency.  And  as  a 
man,  though  of  the  most  splendid  talents 
and  commanding  eloquence,  has  control 
over  his  own  mind,  and  is  not  compelled 
to  speak,  so  it  was  with  those  who  are 
here  called  prophets.  The  immediate 
reference  of  the  passage  is  to  those  who 
are  called  prophets  in  the  New  Testa- 
ment ;  and  the  interpretation  should  be 
confined  to  them.  It  is  not  improbable, 
however,  that  the  same  thing  was  true 
of  the  prophets  of  the  Old  Testament ; 
and  that  it  is  really  true  as  a  general 
declaration  of  all  the  prophets  whom 
God  has  inspired,  that  they  had  control 
over  their  own  minds,  and  could  speak 
or  be  silent  at  pleasure.  In  this  the 
spirit  of  true  inspiration  differed  essen- 
tially from  the  views  of  the  heathen,  who 
regarded  themselves  as  driven  on  by  a 
wild,  controlling  influence,  that  compel- 
led them  to  speak  even  when  they  were 
unconscious  of  what  they  said.  Uni- 
versally,in  the  heathen  world,  the  priests 
and  priestesses  supposed  or  feigned  that 
they  were  under  an  influence  which  was 
incontrollable ;  which  took  away  their 
powers  of  self-command,  and  which  made 
them  the  mere  organs  or  unconscious 
instruments  of  communicating  the  will 
of  the  gods.  The  Scripture  account  of 
inspiration  is,  however,  a  very  different 
thing.  In  whatever  way  the  mind  was 
influenced,  or  whatever  was  the  mode  in 
which  the  truth  was  conveyed,  yet  it 
was  not  such  as  to  destroy  the  conscious 
powers  of  free  agency,  nor  such  as  to 
25* 


destroy  the  individuality  of  the  inspired 
person,  or  to  annihilate  what  was  pecu- 
liar in  his  mode  of  thinking,  his  style, 
or  his  customary  manner  of  expression 
33.  God  is  not  the  author  of  confu- 
sion. Marg.  Tumult,  or  unquietness 
His  religion  cannot  tend  to  produco 
disorder.  He  is  the  God  of  peace  ;  and 
his  religion  will  tend  to  promote  order. 
It  is  calm,  peaceful,  thoughtful.  It  is 
not  boisterous  and  disorderly.  ^  As  in 
all  churches  of  the  saints.  As  was  every- 
where apparent  in  the  churches.  Paul 
here  appeals  to  them,  and  says  that 
this  was  the  fact  wherever  the  true  re- 
ligion was  spread,  that  it  tended  to  pro- 
duce peace  and  order.  This  is  as  true 
now  as  it  was  then.  And  we  may 
learn,  therefore,  (1.)  That  where  there 
is  disorder,  there  is  little  religion.  Re- 
ligion does  not  produce  it;  and  the 
tendency  of  tumult  and  confusion  is  to 
drive  religion  away.  (2.)  True  religion 
will  not  lead  to  tumult,  to  outcries,  01 
to  irregularity.  It  will  not  prompt  many 
to  speak  or  pray  at  once;  nor  will  il 
justify  tumultuous  and  noisy  assem- 
blages. (3.)  Christians  should  regard 
God  as  the  author  of  peace.  They 
should  always  in  the  sanctuary  ed- 
mean  themselves  in  a  reverent  man- 
ner, and  with  such  decorum  as  becomes 
men  when  they  are  in  the  presence  of 
a  holy  and  pure  God,  and  engaged  ir 
his  worship.  (4.)  All  those  pretended 
conversions,  however  sudden  and  strik- 
ing they  may  be,  which  are  attended 
with  disorder,  and  confusion,  and  pub- 
ic outcries,  are  to  be  suspected.  Such 
excitement  may  be  connected  with  ge- 
nuine piety,  but  it  is  no  part  of  pur* 
religion.  That  is  calm,  serious,  orderly, 
heavenly.  No  man  who  is  under  its 
nfluence  is  disposed  to  engage  in  scenes 
of  confusion  and  disorder.  Grateful  he 
may  be,  and  he  may  and  will  express 
is  gratitude ;  prayerful  he  will  I»e,  and 
e  will  pray  ;  anxious  for  others  he  wilj 
>e,  and  he  will  express  that  anxiety 
but  it  will  be  with  seriousness,  tender* 


294 


I.  CORINTHIANS. 


[A.  D.  59 


34  Let  a  your  women  keep 
silence  in  the  churches ;  for  it  is 
not  permitted  unto  them  to  speak; 
but  they  are  commanded  to  be l 

a  lTim.2.11,12       b  Eph.5.22.  Tit.2.5.  lPet.3.1. 


under    obedience,  as   also   saith 
c  the  law. 

35  And  if  they  will  learn  any 
thing,  let   them   ask  their  hus- 

c  Gen.3.16.  Num.30.3-12.  Esth.1.20. 


ness,  love ;  with  a  desire  for  the  order 
of  God's  house,  and  not  with  a  desire 
to  break  in  upon  and  disturb  all  the 
solemnities  of  public  worship. 

34.  Let  your  women  keep  silence, 
&c.  This  rule  is  positive,  explicit,  and 
universal.  There  is  no  ambiguity  in 
the  expressions ;  and  there  can  be  no 
difference  of  opinion,  one  would  sup- 
pose, in  regard  to  their  meaning.  The 
sense  evidently  is,  that  in  all  those 
things  which  he  had  specified,  the  wo- 
men were  to  keep  silence;  they  were 
to  take  no  part.  He  had  discoursed  of 
speaking  foreign  languages,  and  of  pro- 
phecy ;  arid  the  evident  sense  is,  that 
in  regard  to  all  these  they  were  to  keep 
silence,  or  were  not  to  engage  in  them. 
These  pertained  solely  to  the  male  por- 
tion of  the  congregation.  These  things 
constituted  the  business  of  the  public 
teaching;  and  in  this  the  female  part 
of  the  congregation  were  to  be  silent. 
"  They  were  not  to  teach  the  people,  nor 
were  they  to  interrupt  those  who  were 
speaking." — Rosenmuller.  It  is  probable 
that,  on  pretence  of  being  inspired,  the 
women  had  assumed  the  office  of  public 
teachers.  In  ch.  xi.  Paul  had  argued 
igainst  tbeir  doing  this  in  a  certain 
manner — without  the;r  veils  (ch.  xi.  4), 
and  he  had  shown,  that  on  that  account, 
and  in  that  manner,  it  was  improper 
for  them  to  assume  the  office  of  public 
teachers,  and  to  conduct  the  devotions 
of  the  church.  The  force  of  the  argu- 
ment in  ch.  xi.  is,  that  what  he  there 
states  would  be  a  sufficient  reason 
against  the  practice,  even  if  there  were 
no  other.  It  was  contrary  to  ;•'!  de- 
cency and  propriety  that  they  should 
appear  in  that  manner  in  public.  He 
here  argues  against  the  practice  ON 
EVERY  cnouxn  ;  forbids  it  altogether ; 
and  shows  that  on  every  consideration 
it  was  to  be  regarded  as  improper  for 
them  even  so  much  as  to  ask  a  question 


in  time  of  public  service.  There  is, 
therefore,  no  inconsistency  between  the 
argument  in  ch.  xi.  and  the  statement 
here ;  and  the  force  of  the  whole  is,  that 
on  every  consideration  it  was  improper, 
and  to  be  expressly  prohibited,  for  wo- 
men to  conduct  the  devotions  of  the 
church.  It  does  not  refer  to  those  only 
who  claimed  to  be  inspired,  but  to  all ; 
it  does  not  refer  merely  to  acts  of  public 
preaching,  but  to  all  acts  of  speaking 
or  even  asking  questions,  when  the 
church  is  assembled  for  public  worship. 
No  rule  in  the  New  Testament  is  more 
positive  than  this  ;  and  however  plausi- 
ble may  be  the  reasons  which  may  be 
urged  for  disregarding  it,  and  for  suffer- 
ing women  to  take  part  in  conducting 
public  worship,  yet  the  authority  of  the 
apostle  Paul  is  positive,  and  his  mean- 
ing cannot  be  mistaken.  Comp.  1  Tim. 
ii.  11,  12.  ^  To  be  under  obedience 
To  be  subject  to  their  husbands ;  to  ac- 
knowledge the  superior  authority  of  the 
man.  Note,  ch.  xi.  3.  ^  As  also  saith 
the  law.  Gen.  iii.  1 6,  "  And  thy  desire 
shall  be  to  thy  husband,  and  he  shall 
rule  over  thee." 

35.  And  if  they  will  learn  any  thing, 
If  any  thing  has  been  spoken  which 
they  do  not  understand ;  or  if  on  any 
particular  subject  they  desire  more  full 
information,  let  them  inquire  of  theii 
husbands  in  their  own  dwelling.  They 
may  there  converse  freely ;  and  their 
inquiries  will  not  be  attended  with  the 
irregularity  and  disorder  which  would 
occur  should  they  interrupt  the  order 
and  solemnity  of  public  worship,  ^  For 
it  is  a  shame.  It  is  disreputable  and 
shameful ;  it  is  a  breach  of  propriety. 
Their  station  in  life  demands  modesty, 
humility,  and  they  should  be  free  from 
the  ostentation  of  appearing  so  much 
in  public  as  to  take  part  in  the  public 
services  of  teaching  and  praying.  It 
does  not  become  their  rank  in  i'if«»  't 


A..D.  59.] 


CHAPTER  XIV. 


295 


bands  at  home  :  for  it  is  a  shame 

for  women  to  speak  in  the  church. 

36  What!  came  the  word  of 


is  not  fulfilling  the  object  which  God 
evidently  intended  them  to  fill.  He  has 
appointed  men  to  rule  ;  to  hold  offices ; 
to  instruct  and  govern  the  church  ;  and 
it  is  improper  that  women  should  as- 
sume that  office  upon  themselves.  This 
evidently  and  obviously  refers  to  the 
church  assembled  for  public  worship, 
in  the  ordinary  and  regular  acts  of  de- 
votion. There  the  assembly  is  made 
up  of  males  and  females,  of  old  and 
young,  and  there  it  is  improper  for  them 
to  take  part  in  conducting  the  exercises. 
But  this  cannot  be  interpreted  as  mean- 
ing that  it  is  improper  for  females  to 
speak  or  to  pray  in  meetings  of  their 
own  sex,  assembled  for  prayer  or  for 
benevolence;  nor  that  it  is  improper 
for  a  female  to  speak  or  to  pray  in  a 
Sabbath  School  where  the  teachers 
are,  as  often  happens,  all  females. 
And  in  such  meetings,  no  rule  of  pro- 
priety or  of  the  Scriptures  is  violated  in 
their  speaking  for  the  edification  of  each 
other,  or  in  leading  in  social  prayer.  It 
may  be  added  here,  that  on  this  subject 
the  Jews  were  very  strenuous,  and  their 
laws  were  very  strict.  The  Rabbins 
taught  that  a  woman  should  know  no- 
thing but  the  use  of  the  distaff;  and 
they  were  specially  prohibited  from 
asking  questions  in  the  synagogue,  or 
even  from  reading.  See  Lightfoot.  The 
same  rule  is  still  observed  by  the  Jews 
in  the  synagogues. 

36.  What !  came  the  word  of  God 
out  from  you  ?  The  meaning  of  this 
is,  '  Is  the  church  at  Corinth  the  mother 
church?  Was  it  first  established;  or 
has  it  been  alone  in  sending  forth  the 
word  of  God  1  You  have  adopted  cus- 
toms which  are  unusual.  You  have 
permitted  women  to  speak  in  a  manner 
unknown  to  other  churches.  See  ch. 
xi.  16.  You  have  admitted  irregularity 
and  confusion  unknown  in  all  the  o'hers. 
You  have  allowed  many  to  speak  at  the 
same  time,  and  have  tolerated  confusion 
and  disorder.  Have  you  any  right  thus 


God  out  from  you  ?  or  •  came  it 
unto  you  only  ? 

37  If  *  any  man  think  himself 

a  c.4.7.        b  2Cor.l0.7.  Uno.4.6. 


to  differ  from  others  !  Have  you  anj 
authority,  as  it  were,  to  dictate  to  them, 
to  teach  them,  contrary  to  their  uni- 
form custom,  to  allow  these  disorders  ? 
Should  you  not  rather  be  conformed  to 
them,  and  observe  the  rules  of  the 
churches  which  are  older  than  yours  7J 
The  argument  here  is,  that  the  church 
at  Corinth  was  not  the  first  that  was 
established ;  that  it  was  one  of  the  last 
that  had  been  founded ;  and  that  it 
could,  therefore,  claim  no  right  to  differ 
from  others,  or  to  prescribe  to  them. 
The  same  argument  is  employed  in 
ch.  xi.  16.  See  Note.  1  Or  came  it 
unto  you  only?  As  you  are  not  the 
first  of  those  who  believed,  neither  are 
you  the  only  ones.  God  has  sent  the 
same  gospel  to  others,  and  it  is  travel- 
ling over  the  world.  Others,  therefore, 
have  the  same  right  as  you  to  originate 
customs  and  peculiar  habits;  and  as 
this  would  be  attended  with  confusion 
and  disorder,  you  should  all  follow  the 
same  rule,  and  the  customs  which  do 
not  prevail  in  other  churches  should 
not  be  allowed  in  yours. 

37.  If  any  man  think  himself  to  be. 
a  prophet.  Note,  ver.  1.  If  any  man 
claim  to  be  divinely  endowed.  Mac- 
knight  renders  it,  "  be  really  a  prophet." 
But  the  more  correct  meaning  here  is, 
doubtless,  '  If  any  man  profess  to  be  a 
prophet ;  or  is  reputed  to  be  a  prophet.' 
Bloornfield.  The  proper  meaning  of 
the  word  sf<3xea>  is  to  seem  to  one's  self; 
to  be  of  opinion,  to  suppose,  believe, 
•fee. ;  and  the  reference  here  is  to  on»; 
who  should  regard  himself,  or  who 
should  believe  and  profess  to  be  thus 
endowed,  t  Or  spiritual.  Regarding 
himself  as  under  the  extraordinary  in- 
fluence of  the  Spirit  If  Let  him  cc« 
knowledge,  &c.  He  will  show  that  he 
is  truly  under  the  influence  of  the  Holy 
Spirit,  by  acknowledging  my  authority, 
and  by  yielding  obedience  to  the  com- 
mands which  I  utter  in  the  name  and 
by  the  authority  of  the  Lord.  All  would 


396 


I.  CORINTHIANS. 


[A.  D.  59. 


to  be  a  prophet,  or  spiritual,  let 
him  acknowledge  that  the  things 
that  I  write  unto  you  are  the 
commandments  of  the  Lord. 

38  But  if  any  be  ignorant,  let 
him  be  ignorant. 


39  Wherefore,  brethren,  covet 
to  prophesy,  and  forbid  not  to 
speak  with  tongues. 

40  Let a  all    things   be   done 
decently  and  in  order. 

a  ver.26,33. 


probably  be  disposed  to  acknowledge 
the  right  of  Paul  to  speak  to  them ;  all 
would  regard  him  as  an  apostle ;  and 
all  would  show  that  God  had  influenced 
their  hearts,  if  they  listened  to  his  com- 
mands, and  obeyed  his  injunctions.  I 
do  not  speak  by  my  own  authority,  or 
in  my  own  name,  says  Paul.  I  speak 
in  the  name  of  the  Lord  ;  and  to  obey 
the  commands  of  the  Lord  is  a  proof  of 
being  influenced  by  his  Spirit.  True  re- 
ligion everywhere,  and  the  most  ardent 
and  enthusiastic  zeal  that  is  prompted 
by  true  religion,  will  show  their  genu- 
ineness and  purity  by  a  sacred  and 
constant  regard  for  the  commands  of 
the  Lord.  And  that  zeal  which  disre- 
gards those  commands,  and  which 
tramples  down  the  authority  of  the 
Scriptures  and  the  peace  and  order  of 
the  church,  gives  demonstration  that  it 
is  not  genuine.  It  is  false  zeal,  and, 
however  ardent,  will  not  ultimately  do 
good  to  the  cause. 

38.  But  if  any  be  ignorant,  &c.  If 
any  one  affects  to  be  ignorant  of  my 
authority,  or  whether  I  have  a  right  to 
command.  If  he  affects  to  doubt  whe- 
ther I  am  inspired,  and  whether  what  I 
utter  is  in  accordance  with  the  will  of 
God.  ^f  Let  him  be  ignorant.  At  his 
own  peril,  let  him  remain  so,  and  abide 
the  consequences.  I  shall  not  take  any 
further  trouble  to  debate  with  him.  I 
have  stated  my  authority.  I  have  de- 
livered the  commands  of  God.  And 
now,  if  he  disregards  them,  and  still 
doubts  whether  all  this  is  said  by  divine 
authority,  let  him  abide  the  conse- 
quences of  rejecting  the  law  of  God. 
I  have  given  full  proof  of  my  divine 
commission.  I  have  nothing  more  to 
say  on  that  head.  And  now,  if  he 
chooses  to  remain  in  ignorance  or  in- 
credulity, the  fault  is  his  own,  and  he 
must  answer  for  it  to  God. 


39.  Covet  to  prophesy.    Note,  ver.  1. 
This  is  the  summing  up  of  all  that  he 
had  said.     It  was  desirable  that  a  man 
should  wish  to  be  able  to  speak,  under 
the  teaching  of  the  Holy  Spirit,  in  such 
a  manner  as  to  edify  the  church.  ^  And 
forbid  not,  &c.     Do  not  suppose  that 
the  power  of  speaking  foreign  languages 
is  useless,  or  is  to  be  despised,  or  that  it 
is  to  be  prohibited.     In  its  own  place 
it  is  a  valuable  endowment;    and  on 
proper  occasions  the   talent  should  be 
exercised.     See  in  ver.  22. 

40.  Let  all  things  be  done  decently 
and  in  order.     Let  all  things  be  done 
in  an  appropriate   and  becoming  man- 
ner ;  decorously,  as  becomes  the  worship 
of  God.     Let   all   be    done   in   order, 
regularly,  without  confusion,  discord, 
tumult.     The    word   used  here   (x.xrd 
Tdj/v)  is  properly  a  military  term,  and 
denotes  the  order  and  regularity  with 
which  an  army  is  drawn  up.    This  is  a 
general  rule,  which  was  to  guide  them. 
It  was  simple,  and  easily  applied.  There 
might  be  a  thousand  questions  started 
about  the  modes  and  forms  of  worship, 
and  the  customs  in  the  churches,  and 
much  difficulty  might  occur  in   many 
of  these  questions  ;  but  here  was  a  sim- 
ple and    plain   rule,  which    might   be 
easily  applied.   Their  good  sense  would 
tell  them  what  became  the  worship  of 
God  ;  and    their  pious  feelings  would 
restrain  them  from  excesses  and  disor- 
ders.    This  rule  is  still  applicable,  and 
is  safe  in  guiding  us  in  many  things  in 
regard  to  the  worship  of  God.     There 
are  many  things  which  cannot  be  sub- 
jected   to  rule,  or  exactly    prescribed  • 
there  are  many  things  which  may  and 
must  be   left  to  pious  feeling,  to  good 
sense,  and  to   the  views  of  Christians 
themselves,  about   what  will    promote 
their   edification  and  the  conversion  of 
sinners.     The  rule  in  such  questions  is 


A.  D.  59.] 


CHAPTER.  XIV. 


3D? 


plain.  Let  all  be  done  decorously,  as 
becomes  the  worship  of  the  great  and 
holy  God  :  let  all  be  without  confusion, 
noise,  and  disorder. 

In  view  of  this  chapter,  we  may  re- 
mark : — 

(1.)  That  public  worship  should  be  in 
a  language  understood  by  the  people ; 
the  language  which  they  commonly  em- 
ploy. Nothing  can  be  clearer  than  the 
sentiments  of  Paul  on  this.  The  whole 
strain  of  the  chapter  is  to  demonstrate 
this,  in  opposition  to  making  use  of  a 
foreign  and  unintelligible  language  in 
any  part  of  public  worship.  Paul  spe- 
cifies in  the  course  of  the  discussion 
every  part  of  public  worship ;  public 
preaching  (ver.  2.  3.  5.  13.  19)  ; 
prayer  (ver.  14,  15)  ;  singing  (ver. 
15)  ;  and  insists  that  all  should  be  in  a 
language  that  should  be  understood  by 
the  people.  It  would  almost  seem  that 
he  had  anticipated  the  sentiments  and 
practice  of  the  Roman  Catholic  deno- 
mination. It  is  remarkable  that  a  prac- 
tice should  have  grown  up,  and  have 
been  defended,  in  a  church  professedly 
Christian,  so  directly  in  opposition  to 
the  explicit  meaning  of  the  New  Testa- 
ment. Perhaps  there  is  not  even  in  the 
Roman  Catholic  denomination,  a  more 
striking  instance  of  a  custom  or  doc- 
trine in  direct  contradiction  to  the  Bi- 
ble. If  any  thing  is  plain  and  obvious, 
it  is  that  worship,  in  order  to  be  edify- 
ing, should  be  in  a  language  that  is 
understood  by  the  people.  Nor  can 
that  service  be  acceptable  to  God  which 
is  not  understood  by  those  who  offer  it ; 
which  conveys  no  idea  to  their  minds, 
and  which  cannot,  therefore,  be  the 
homage  of  the  heart.  Assuredly,  God 
does  not  require  the  offering  of  unmean- 
ing words.  Yet,  this  has  been  a  grand 
device  of  the  great  enemy  of  man.  It 
has  contributed  to  keep  the  people  in 
ignorance  and  superstition  ;  it  has  pre- 
vented the  mass  of  the  people  from  see- 
ing how  utterly  unlike  the  New  Testa- 
ment are  the  sentiments  of  the  papists  ; 
and  it  has,  in  connexion  with  the  kin- 
dred doctrine  that  the  Scripture  should 
be  withheld  from  the  people,  contribut- 
ed to  perpetuate  that  dark  system,  and 


to  bind  the  human  mind  in  :hains; 
Well  do  the  Roman  Catholics  know, 
that  if  the  Bible  were  given  to  the  peo- 
ple, and  public  worship  conducted  in  a 
language  which  they  could  understand, 
the  system  would  soon  fall.  It  could 
not  live  in  the  midst  of  light.  It  is 
a  system  which  lives  and  thrives  only 
in  darkness. 

(2.) .  Preaching  should  be  simple  and 
intelligible.  There  is  a  great  deal  of 
preaching  which  might  as  well  be  in  a 
foreign  tongue  as  in  the  language 
which  is  actually  employed.  It  is  dry. 
abstruse,  metaphysical,  remote  from  the 
common  manner  of  expression,  and  the 
common  habits  of  thought  among  men 
It  may  be  suited  to  schools  of  philoso- 
phy, but  it  cannot  be  suited  to  the  pul- 
pit. The  preaching  of  the  Lord  Jesus 
was  simple,  and  intelligible  even  to  a 
child.  And  nothing  can  be  a  greater 
error,  than  for  the  ministers  of  the  gos- 
pel to  adopt  a  dry  and  metaphysical 
manner  of  preaching.  The  most  suc- 
cessful preachers  have  been  those  who 
have  been  most  remarkable  for  their 
simplicity  and  clearness.  Nor  is  sim- 
plicity and  intelligibleness  of  manner 
inconsistent  with  bright  thought  and 
profound  sentiments.  A  diamond  is  the 
most  pure  of  all  minerals ;  a  river  may 
be  deep,  and  yet  its  water  so  pure  that 
the  bottom  may  be  seen  at  a  great 
depth;  and  glass  in  the  window  is  most 
valuable  the  clearer  and  purer  it  is, 
when  it  is  itself  least  seen,  and  when  it 
gives  no  obstruction  to  the  light.  If 
the  purpose  is  that  the  glass  may  be 
itself  an  ornament,  it  may  be  well  to 
stain  it ;  if  to  give  light,  it  should  be 
pure.  A  very  shallow  stream  may  bo 
very  muddy  ;  and  because  the  bottom 
cannot  be  seen,  it  is  no  evidence  that  it 
is  deep.  So  it  is  with  style.  If  the 
purpose  is  to  convey  thought,  to  en- 
lighten and  save  the  soul,  the  style 
should  be  plain,  simple,  pure.  If  it  be 
to  bewilder  and  confound,  or  to  be  ad- 
mired as  unintelligible,  or  perhaps  as 
profound,  then  an  abstruse  and  meta- 
physical, or  a  flowery  manner  may  be 
adopted  in  the  pulpit. 

(3.)   We  should  learn  to  value  usf 


'298 


M 


1.  CORINTHIANS. 


CHAPTER  XV. 
OREOVEP,    brethren, 


I 


declare  unto  you  the  gos- 


a  Gal. 1.1  i. 


[A.  D    59 


pel  which  I  preached  unto  you, 
which  *  also  ye  have  received, 
and  wherein c  ye  stand  : 


6  c.l. 4-8. 


c  lPet.5.12. 


ful  talent  more  than  that  which  is  splen- 
did and  showy,  ver.  3.  The  whole 
scope  of  this  chapter  goes  to  demon- 
strate that  we  should  more  highly  prize 
and  desire  that  talent  which  may  be 
useful  to  the  church,  or  which  may  be 
useful  in  convincing  unbelievers  (ver. 
24,  25),  than  that  which  merely  daz- 
zles, or  excites  admiration.  Ministers 
of  the  gospel  who  preach  as  they  should 
do,  engage  in  their  work  to  win  souls 
to  Christ,  not  to  induce  them  to  admire 
eloquence ;  they  come  to  teach  men  to 
adore  the  great  and  dreadful  God,  i;ot  to 
be  loud  in  their  praises  of  a  mortal  man. 
(4.)  Ministers  of  the  gospel  should 
not  aim  to  be  admired.  They  should 
seek  to  be  useful.  Their  aim  should 
not  be  to  excite  admiration  of  their 
acute  and  profound  talent  for  reasoning ; 
of  their  clear  and  striking  power  of  ob- 
servation ;  of  their  graceful  manner ; 
of  their  glowing  and  fervid  eloquence  ; 
of  the  beauty  of  their  words,  or  the 
eloquence  of  their  well-turned  periods. 
They  should  seek  to  build  up  the  peo- 
ple of  God  in  holy  faith,  and  so  to  pre- 
sent truth  as  that  it  shall  make  a  deep 
impression  on  mankind.  No  work  is 
so  important,  and  so  serious  in  its  na- 
ture and  results,  as  the  ministry  of  the 
gospel ;  and  in  no  work  on  earth  should 
there  be  more  seriousness,  simplicity, 
exactness,  and  correctness  of  statement, 
and  invincible  and  unvarying  adhe- 
rence to  simple  and  unvarnished  truth. 
Of  all  places,  the  pulpit  is  the  last,  in 
which  to  seek  to  excite  admiration,  or 
where  to  display  profound  learning,  or 
the  powers  of  an  abstract  and  subtle 
argumentation,  for  the  sake  of  securing 
a  reputation.  Covvper  has  drawn  the 
character  of  what  a  minister  of  the  gos- 
pel should  be,  in  the  well-known  and 
most  beautiful  passage  in  the  "  Task." 

Would  I  describe  a  preacher,  such  as  Paul 
Were  he  on  earth,  would  hear,  approve,  and 

own, 
Paul  ihould  himser  direct  me.  I  would  trace 


His  master-strokes,  and  draw  from  his  design 
[  would  express  him  simple,  grave  sincere ; 
In  doctrine  aincorrupt;  in  language  plain  ; 
And  plain  in  manner;  decent,  solemn,  chaste, 
And  natural  in  gesture  ;  much  impress'd 
Himself,  as  conscious  of  his  awful  charge. 
And  anxious  mainly  that  the  flock  he  feed* 
May  feel  it  too  ;  affectionate  in  look, 
And  tender  in  address,  as  well  becomes 
A  messenger  of  grace  to  guilty  men. 

He  stablishes  the  strong,  restores  the  weak, 
Reclaims    the  wanderer,  binds    the  broken 

heart, 

And,  arm'd  himself  in  panoply  complete 
Of  heavenly  temper,  furnishes  with  arms, 
Bright  as  his  own,  and  trains,  by  every  rule 
Of  holy  discipline,  to  glorious  war, 
The  sacramental  host  of  God's  elect. 

CHAPTER  XV. 

THIS  important  and  deeply  interest- 
ing chapter,  I  have  spoken  of  as  the 
third  part  of  the  epistle.  See  the  In- 
troduction. It  is  more  important  than 
any  other  portion  of  the  epistle,  as  it 
contains  a  connected,  arid  laboured,  and 
unanswerable  argument  for  the  main 
truth  of  Christianity,  and,  consequently, 
of  Christianity  itself;  and  it  is  more  in- 
teresting to  us  as  mortal  beings,  and  as 
having  an  instinctive  dread  of  death, 
than  any  other  portion  of  the  epistle. 
It  has  always,  therefore,  been  regarded 
with  deep  interest  by  expositors,  and  it 
is  worthy  of  the  deepest  attention  of  all. 
If  the  argument  in  this  chapter  is  solid, 
then  Christianity  is  true ;  and  if  true, 
then  this  chapter  unfolds  to  us  the  most 
elevated  and  glorious  prospect  which 
can  be  exhibited  to  dying,  yet  immortal 
man. 

There  were,  probably,  two  -easons 
why  the  apostle  introduced  here  this 
discussion  about  the  resurrection.  First 
it  was  desirable  to  introduce  a  condens- 
ed and  connected  statement  of  the 
main  argument  for  the  truth  of  Chris- 
|  tianity.  The  Corinthians  had  been  per- 
plexed with  subtle  questions,  and  torn 
by  sects  and  parties,  and  it  was  possible 
that  in  their  zeal  for  sect  and  party 
they  would  lose  their  hold  on  this  great 
and  vital  argument  for  the  truth  of  re- 


A.  D.  59.] 


CHAPTER    XV. 


'299 


ligion  itself.  It  might  be  further  appre- 
hended, that  the  enemies  of  the  gospel, 
from  seeing  the  divisions  and  strifes 
which  existed  there,  would  take  advan- 
tage of  these  contentions,  and  say  that 
a  religion  which  produced  such  fruits 
could  not  be  from  God.  It  was  import- 
ant, therefore,  that  they  should  have 
access  to  an  argument  plain,  clear,  and 
unanswerable,  for  the  truth  of  Chris- 
tianity ;  and  that  thus  the  evil  effects  of 
their  divisions  and  strifes  might  be  coun- 
teracted. Secondly.  It  is  evident  from 
ver.  12,  that  the  important  doctrine  of 
the  resurrection  of  the  dead  had  been 
denied  at  Corinth,  and  that  this  error 
had  obtained  a  footing  in  the  church 
itself.  On  what  grounds,  or  by  what 
portion  or  party  it  was  denied,  is  un- 
known. It  may  have  been  that  the  in- 
fluence of  some  Sadducean  teacher 
may  have  led  to  the  rejection  of  the 
doctrine ;  or  it  may  have  been  the  ef- 
fect of  philosophy.  From  Acts  xvii. 
32,  we  know  that  among  some  of  the 
Greeks,  the  doctrine  of  the  resurrection 
was  regarded  as  ridiculous  ;  and  from  2 
Tim.  ii.  18,  we  learn  that  it  was  held 
by  some  that  the  resurrection  was  pass- 
ed already,  and  consequently  that  there 
was  nothing  but  a  spiritual  resurrection. 
To  counteract  these  errors,  and  to  put 
the  doctrine  of  the  resurrection  of  the 
dead  on  a  firm  foundation,  and  thus  to 
furnish  a  demonstration  of  the  truth  of 
Christianity,  was  the  design  of  this 
chapter. 

The  chapter  may  be  regarded  as  di- 
vided into  four  parts,  and  four  ques- 
tions in  regard  to  the  resurrection  are 
solved.  1.  Whether  there  is  any  re- 
surrection of  the  dead?  ver.  1 — 34. 
2.  With  what  body  will  the  dead  rise  1 
ver.  35 — 51.  3.  What  will  become  of 
those  who  shall  be  alive  when  the  Lord 
Jesus  shall  come  to  judge  the  world  ] 
ver.  51 — 54.  4.  What  are  the  practical 
bearings  of  this  doctrine  1  ver.  55—58. 

I.  The  dead  will  be  raised,  ver.  1  — 
34.  This  Piul  proves  by  the  following 
arguments,  and  illustrates  in  the  follow- 
ing manner. 

(10  By  adducing  reasons  to  show 


that  Christ  rose  from  the  dead,  ver 
1—11. 

(a)  From  the  Scripture,  ver.  1--4. 

(6)  From  the  testimony  of  eyewit« 
nesses,  ver.  5 — 11. 

(2.)  By  showing  the  absurdity  ol 
the  contrary  doctrine,  ver.  12 — 34. 

(a)  If  the  dead  do  not  rise,  it  would 
follow  that  Christ  has  notris,en.  ver.  13. 

(6)  If  Christ  is  not  risen,  he  ia 
preached  in  vain,  and  faith  is  reposed  in 
him  for  naught,  ver.  14. 

(c)  It  would  follow  that  the  apostles 
would  be  false  witnesses  and   wicked 
men ;  whereas,   the    Corinthians    had 
abundant  reason  to  know  the  contrary, 
ver.  15. 

(d)  The  faith  of  the  Corinthians  must 
be  vain  if  he  was  not  risen,  and  they 
must  regard  themselves  as  still  unpar- 
doned  sinners,  since  all  their  hope  of 
pardon  must  arise  from  the  fact  that  his 
work  was  accepted,  and  that  he  was 
raised  up.  ver.  16,  17. 

(c)  If  Christ  was  not  risen,  then  all 
their  pious  friends  who  had  believed  in 
him  must  be  regarded  as  lost.  ver.  18. 

(e)  It  would  follow  that  believers  in 
Christ  would  be  in  a  more  miserable 
condition  than  any  others,  if  there  was 
no  resurrection,  ver.  19. 

(/)  Baptism  for  the  resurrection  of 
the  dead  would  be  absurd  and  in  vain, 
unless  the  dead  arose ;  it  would  be  vain 
to  be  baptized  with  the  belief,  and  on 
the  ground  of  the  belief  that  Christ  rose, 
and  on  the  ground  of  the  hope  that  they 
would  rise.  ver.  29. 

(g)  It  would  be  in  vain  that  the  apos- 
tles and  others  had  suffered  so  many 
toils  and  persecutions,  unless  the  dead 
should  rise.  ver.  30 — 32. 

In  the  course  of  this  part  of  his  argu- 
ment (ver.  20 — 28)  Paul  introduces  an 
illustration  of  the  doctrine,  or  a  state- 
ment of  an  important  fact  ig  regard  to 
it,  thus  separating  the  argument  in  ver 
j  19  from  the  next,  which  occurs  in  ver 
29.  Such  interruptions  of  a  train  of 
thinking  are  not  uncommon  in  the  writ 
ings  of  Paul,  and  indicate  the  fulness 
and  richness  of  his  conceptions,  when 
some  striking  thought  occurs,  or  some 


300 


I.  CORINTHIANS. 


[A.  D.  5H 


plausible  objection  is  to  be  met,  and 
when  he  suspends  his  argument  in  order 
to  state  it.  This  interjected  portion 
consists  of  the  following  items.  (1.)  A 
triumphant  and  joyful  assurance  that 
Christ  had  in  fact  risen  ;  as  if  his  mind 
was  full,  and  he  wart  impatient  of  the  de- 
lay caused  by  the  necessity  cf  slow  argu- 
mentation, ver.  19,  S'.O.  (2.)  He  illus- 
trates the  doctrine,  or  :>hows  that  it  is  rea- 
sonable that  the  coriainty  of  the  resurrec- 
tion should  be  demonstrated  by  one  in 
human  nature,  since  death  had  been  in- 
troduced by  man.  ver.  21,22.  This  is  an 
argument  from  analogy, drawn  from  the 
obvious  propriety  of  the  doctrine  that  man 
should  be  raised  up  in  a  manner  somewhat 
similar  to  the  mode  in  which  he  had  been 
involved  in  ruin.  (3.)  He  states  the 
order  in  which  all  this  should  be  done, 
ver.  23 — 28.  It  is  possible  that  some 
may  have  held  that  the  resurrection  must 
have  been  already  passed,  since  it  depend- 
ed so  entirely  and  so  closely  on  the  resur- 
rection of  Christ.  Comp.  2  Tim.  ii.  18. 
Paul,  therefore,  meets  this  objection  ;  and 
shows  that  it  must  take  place  in  a  regular 
order ;  that  Christ  rose  first,  and  that 
they  who  were  his  friends  should  rise  at 
his  coming.  He  then  states  what  would 
take  place  at  that  time,  when  the  work 
of  redemption  should  have  been  consum- 
mated by  the  resurrection  of  the  dead, 
and  the  entire  recovery  of  all  the  redeemed 
to  God,  and  the  subjection  of  every  foe. 

II.  What  will  be  the  nature  of  the 
bodies  that  shall  be  raised  up  1  ver. 
35—51. 

This  inquiry  is  illustrated, 

(1.)  By  a  reference  to  grain  that  is 
sown.  ver.  36*— 38. 

(2.)  By  a  reference  to  the  fact  that 
there  are  different  kinds  of  flesh,  ver.  39. 

(3.)  By  a  reference  to  the  fact  that 
there  are  celestial  bodies  and  earthly 
bodies,  ve^.  40. 

(4.)  By  the  fact  that  there  is  a  dif- 
ference between  the  sun,  and  moon,  and 
•tars.  ver.  41. 

(6.)  By  a  d'.rect  statement,  for  which 
Ihe  mind  is  prepared  by  these  illustra- 
tions, of  the  important  changes  which 
the  body  of  man  must  undergo,  and  of 


the  nature  of  that  body  which  he  will 
have  in  heaven,  ver.  42 — 50.     It  is 

(a)  Incorruptible,  ver.  42. 

(6)  Glorious,  ver.  43. 

(c)  Powerful,   ver.  43. 

(d)  A  spiritual  body.  ver.  44. 

(e)  It  is  like  the  body  of  the  second 
man,  the  Lord  from  heaven,  ver.  45 — 50. 

III.  What  will  become  of  those  who 
shall  be  alive  when  the  Lord  Jesus  shall 
return  to  raise  the  dead  1 

Ans.  They  shall  be  changed  instantly, 
and  fitted  for  heaven.,  and  made  like  the 
glorified  saints  that  shall  be  raised  from 
the  dead.  ver.  51 — 54. 

IV.  The    practical  consequences  or 
influences  of  this  doctrine,  ver.  55 — 58. 

(1.)  The  doctrine  is  glorious  and 
triumphant ;  it  overcame  all  the  evils  of 
sin,  and  should  fill  the  mind  with  joy. 
ver.  55—57. 

(2.)  It  should  lead  Christians  to  di- 
ligence, and  firmness  of  faith,  and  pa- 
tience, since  their  labour  was  not  to  be 
in  vain.  ver.  58. 

1.  Moreover.  But  (/i).  In  addition 
to  what  I  have  said ;  or  in  that  which 
I  am  now  about  to  say,  I  make  known 
the  main  and  leading  truth  of  the  gos- 
pel. The  particle  Ji  is  "  strictly  adver- 
sative, but  more  frequently  denotes 
transition  and  conversion,  and  serves  to 
introduce  something  else,  whether  oppo- 
site to  what  precedes,  or  simply  conti- 
nuative  or  explanatory." — Robinson. 
Here  it  serves  to  introduce  another  topic 
that  was  not  properly  a  continuation  of 
what  he  had  said,  but  which  pertained 
to  the  same  general  subject,  and  which 
was  deemed  of  great  importance.  •}  J 
declare  unto  you  (rva>§/£a>).  This  word 
properly  means  to  make  known,  to  de- 
clare, to  reveal  (Luke  ii.  15.  Rom.  ix. 
22,  23)  ;  then  to  tell,  narrate,  inform 
(Eph.vi.21.  Col.iv.7.  9);  and  also  to 
put  in  mind  of,  to  impress,  to  confirm. 
See  Note,  ch.  xii.  3r  Here  it  does  not 
mean  that  he  was  communicating  to 
them  any  new  truth,  but  he  wished  to 
remind  them  of  it;  to  state  the  argu- 
ments for  it,  and  to  impress  it  deeply  on 
their  memories.  There  is  an  abruptness 
in  our  translation  which  does  not  exist 


A.  D.  59.} 

2  By  which  also  ye  are  saved, 
if  a  ye  keep  l  in  memory  2what 

a  Heb.3.6.      » or,  holdfast.     »  by  vckat  speech. 


CHAPTER  XV. 


30\ 


in  the  original.  Bloonifidd.  f  The 
gospel.  Note,  Mark  i.  1.  The  word 
here  means  the  glad  announcement,  or 
the  good  news  about  the  coming  of  the 
Messiah,  his  life,  and  sufferings,  and 
death,  and  especially  his  resurrection. 
The  main  subject  to  which  Paul  refers 
in  this  chapter  is  the  resurrection ;  but 
he  includes  in  the  word  gospel,  here,  the 
doctrine  that  he  died  for  sins,  and  was 
buried,  as  well  as  the  doctrine  of  his  re- 
surrection. See  ver.  3,  4.  f  Which  1 
preached  unto  you.  Paul  founded  the 
church  at  Corinth.  Acts  xviii.  1,  seq. 
It  was  proper  that  he  should  remind 
them  of  what  he  had  taught  them  at 
first ;  of  the  great  elementary  truths  on 
which  the  church  had  been  established, 
but  from  which  their  minds  had  been 
diverted  by  the  other  subjects  that  had 
been  introduced  as  matters  of  debate 
and  strife.  It  was  fair  to  presume  that 
they  would  regard  with  respect  the  doc- 
trines which  the  founder  of  their  church 
had  first  proclaimed,  if  they  were  re- 
minded of  them;  and  Paul,  therefore, 
calls  their  attention  to  the  great  and 
vital  truths  by  which  they  had  been 
converted,  and  by  which  the  church  had 
thus  far  prospered.  It  is  well,  often,  to 
remind  Christians  of  the  truths  which 
were  preached  to  them  when  they  were 
converted,  and  which  were  instrumental 
in  their  conversion.  When  they  have 
gone  off  from  these  doctrines,  when  they 
have  given  their  minds  to  speculation 
and  philosophy,  it  has  a  good  effect  to 
remind  them  that  they  were  converted 
by  the  simple  truths,  that  Christ  died, 
and  was  buried,  and  rose  again  from  the 
dead.  The  argument  of  Paul  here  is, 
that  they  owed  all  the  piety  and  comfort 
which  they  had  to  these  doctrines;  and 
that,  therefore,  they  should  still  adhere 
to  them  as  the  foundation  of  all  tneir 
hopes.  ^  Which  also  ye.  have  received.  \ 
Which  you  embraced  ;  which  you  all  j 
admitted  as  true;  which  were  the  means  j 
of  your  conversion.  I  would  remind  I 
>ou,  that,  however  that  truth  may  now  ' 


I  preached  unto  you,  unless  l  ye 
have  believed  in  vain 

b  Gal .3.4. 


be  denied  by  you,  it  was  once  received 
by  you,  and  you  professed  to  believe  in 
the  fact  that  Christ  rose  from  the  dead, 
and  that  the  saints  would  rise.  1  And 
wherein  ye  stand.  By  which  your 
church  was  founded,  and  by  which  all 
your  piety  and  hope  has  been  produced, 
and  which  is  at  the  foundation  of  all 
your  religion.  You  were  built  up  by 
this,  and  by  this  only  can  you  stand  as 
a  Christian  church.  This  doctrine  was 
vital  and  fundamental.  This  demon- 
strates that  the  doctrines  that  Christ 
died  "  for  sins,"  and  rose  from  the  dead, 
are  fundamental  truths  of  Christianity. 
They  enter  into  its  very  nature;  and 
without  them  there  can  be  no  true  re- 
ligion. 

2.  By  which  also  ye  are  saved.  On 
which  your  salvation  depends  ;  the  be- 
lief of  which  is  indispensable  to  your 
salvation.  See  Note  on  Mark  xvi.  16. 
The  apostle  thus  shows  the  importance 
of  the  doctrine.  In  every  respect  it  de- 
manded their  attention.  It  was  that 
which  was  first  preached  among  them* 
that  which  they  had  solemnly  professed ; 
that  by  which  they  had  been  built  up ; 
and  that  which  was  connected  with  their 
salvation.  It  does  not  mean  simply 
that  by  this  they  were  brought  into  a 
salvable  state  (Clarke,  Macknight,  Whit 
by,  Bloomfield,  &c.),  but  it  means  that 
their  hopes  of  eternal  life  rested  on  this ; 
and  by  this  they  were  then  in  fact  saved 
from  the  condemnation  of  sin,  and  were 
in  the  possession  of  the  hope  of  eternal 
life.  ^Ifye  keep  in  memory.  Mar- 
gin, as  in  the  Greek,  if  ye  hold  fast 
The  idea  is,  that  they  were  saved  by 
this,  or  would  be,  if  they  faithfully  re- 
tained or  held  the  doctrine  as  he  deli- 
vered it ;  if  they  observed  it,  and  still 
believed  it,  notwithstanding  all  the  ef- 
forts of  their  enemies,  and  all  the  arts 
of  false  teaching  to  wrest  it  from  them. 
There  is  a  doubt  delicately  suggested 
here,  whether  they  did  in  fact  still  ad- 
here tc  his  doctrine,  or  whether  they  had 
not  abandoned  it  in  part  for  the  opposite 


I.  CORINTHIANS. 


3  For  I  delivered  unto  you 
first  of  all  that  which  I  also  re- 
ceived, how  that  Christ  died  for 
our  sins  according  °  to  the  Scrip- 
tures ; 

a  Gen.3.15.  Ps.22.  Isa.53.  Dan.9.26.  Zech.13. 
7.  Luke  24.26,46. 


1  Unless  ye  have  believed  in  vain.  You 
will  be  saved  by  it,  if  you  adhere  to  it, 
•.inless  it  shall  turn  out  that  it  was  vain 
to  believe,  and  that  the  doctrine  was 
false.  That  it  was  not  false,  he  proceeds 
to  demonstrate.  Unless  all  your  trials, 
discouragements,  and  hopes  were  to  no 
purpose,  and  all  have  been  the  result  of 
imposture ;  and  unless  all  your  profes- 
sion is  false  and  hollow,  you  will  be 
saved  by  this  great  doctrine  which  I  first 
preached  to  you. 

3.  For  I  delivered  unto  you.  Note, 
ch.  xi.  23.  t  First  of  all.  Among  the 
first  doctrines  which  I  preached.  As  the 
leading  and  primary  doctrines  of  Chris- 
tianity. If  That  which  I  also  received. 
Which  had  been  communicated  to  me. 
Not  doctrines  of  which  I  was  the  author, 
or  which  were  to  be  regarded  as  my 
own.  Paul  here  refers  to  the  fact  that 
he  had  received  these  doctrines  from  the 
Lord  Jesus  by  inspiration.  Comp.  Note, 
ch.  x.  23.  Gal.  i.  2.  This  is  one  in- 
stance in  which  he  claims  to  be  under 
the  divine  guidance,  and  to  have  received 
his  doctrines  from  God.  1  How  that 
Christ  died  for  our  sins.  The  Messiah, 
the  Lord  Jesus,  died  as  an  expiatory 
offering  on  account  of  our  sins.  They 
caused  his  death;  for  them  he  shed 
his  blood ;  to  make  expiation  for  them, 
and  to  wipe  them  away,  he  expired  or 
the  cross.  This  passage  is  full  proof 
that  Christ  did  not  die  merely  as  a  mar- 
tyr, but  that  his  death  was  to  make 
atonement  for  sin.  That  he  died  as  an 
atoning  sacrifice,  or  as  a  vicarious  offer- 
ing, is  here  declared  by  Paul  to  be  among 
theirs/  things  that  he  taught ;  and  the 
grand  fundamental  t*nth  on  which  the 
church  at  Corinth  had  been  founded, 
and  by  which  it  had  been  established, 
and  by  which  they  would  be  saved.  It 
follows  that  there  can  be  no  true  church, 


[A  D.  59 

4  And  that  he  was  buried,  and 
that  he  rose  again  the  third  day 
according b  to  the  Scriptures  ; 

5  And  that  he  was  seen  of 
c  Cephas,  then  of  the  twelve. 

b  Ps.16.10.  Hos.6.2.        c  Luke  23.34,&c. 


and  no  well-founded  hope  of  salvation 
where  the  doctrine  is  not  held  that 
Christ  died  for  sin.  ^  According  to  the 
Scriptures.  The  writings  of  the  Old 
Testament.  Note,  John  v.  39.  It  is, 
of  course,  not  certain  to  what  parts  of 
the  Old  Testament  Paul  here  refers. 
He  teaches  simply  that  the  doctrine  is 
contained  there  that  the  Messiah  would 
die  for  sin ;  and,  in  his  preaching,  he 
doubtless  adduced  and  dwelt  upon  the 
particular  places.  Some  of  the  places 
where  this  is  taught  are  the  folknving 
Ps.  xx.  Isa.  liii.  Dan.  ix.  26.  Zech, 
xii.  10.  Comp.  Luke  xxiv.  26.  46. 
See  also  Hengstenberg's  Christologj 
of  the  O.  T.  vol.  i.  pp.  187.  216,  trans' 
lated  by  Keith. 

4.  And  that  he  was  buried.  That  is 
evidently  according  to  the  Scriptures 
See  Isa.  liii.  9.  |  And  that  he  rose  again 
the  third  day,  &c.     That  is,  that  he 
should  rise  from  the  dead  was  foretold 
in  the  Scriptures.     It  is  not  of  neces- 
sity implied  that  it  was  predicted  that 
he  should  rise  on  the  third  day,  but 
that  he  should  rise  from  the  dead.    See 
the  argument  for  this  stated  in  the  dis- 
course  of  Peter,   in  Acts   ii.  24 — 32. 
The  particular  passage  which  is  there 
urged  in  proof  of  his  resurrection  is 
derived  from  Psalm  xvi. 

5.  And  that  he  was  seen  of  Cephas. 
Peter.     Note,  John  i.  42.     The  resur- 
rection  of  Christ   was   a  fact   to   be 
proved,  like  all  other  facts,  by  compe- 
tent and  credible  witnesses.  Paul,  there- 
fore, appeals  to  the  witnesses  who  had 
attested,  or  who  yet  lived  to  attest,  the 
truth  of  the  resurrection  of  the  Lord 
Jesus  ;  and  shows  that  it  was  not  pos- 
sible  that   so   many  witnesses   should 
have  been  deceived.     As  this  was  not 
the  first  time  in  which  the  evidence  had 
been  stated  to  them,  and  as  his  purpose 


A.D.  59.] 


CHAPTER  XV 


303 


6  After  that,  he  was  seen  of 
above  five  hundred  brethren   at 


once  ;  of  whom  the  greater  part 
remain   unto   this    present,    but 


was  merely  to  remind  them  of  what 
they  had  heard  and  believed,  he  does 
not  adduce  all  the  witnesses  to  the 
event,  but  refers  only  to  the  more  im- 
portant ones.  He  does  not,  therefore, 
mention  the  woman  to  whom  the  Sa- 
viour first  appeared,  nor  does  he  refer 
to  all  the  times  when  the  Lord  Jesus 
manifested  himself  to  his  disciples.  But 
he  iloes  not  refer  to  them  in  general 
meiely,  but  mentions  names,  and  refers 
to  persons  who  were  then  alive,  who 
could  attest  the  truth  of  the  resurrec- 
tion. It  may  be  observed,  also,  that 
Paul  observes  probably  the  exact  order 
in  which  the  Lord  Jesus  appeared  to 
the  disciples,  though  he  does  not  men- 
tion all-  the  instances.  For  an  account 
of  the  persons  to  whom  the  Lord  Jesus 
appeared  after  his  resurrection,  and  the 
order  in  which  it  was  done,  see  Notes 
on  the  Gospels,  vol.  i.  pp.  312 — 314. 
1  Then  of  the  twelve.  The  apostles ; 
still  called  "  the  twelve,"  though  Judas 
was  not  one  of  them.  It  was  common 
to  call  the  apostles  "  the  twelve."  Jesus 
appeared  to  the  apostles  at  one  time  in 
the  absence  of  Thomas  (John  xx.  19. 
24)  ;  and  also  to  them  when  Thomas 
was  present.  John  xx.  24 — 29.  Pro- 
bably Paul  here  refers  to  the  latter  oc- 
casion, when  all  the  surviving  apostles 
were  present. 

6.  Above  five  hundred  brethren  at 
once.  More  than  five  hundred  Chris- 
tians or  followers  of  Jesus  at  one  time. 
This  was  probably  in  Galilee,  where 
the  Lord  Jesus  had  spent  the  greater 
part  of  his  public  ministry,  and  where 
he  had  made  most  disciples.  The  place, 
however,  is  not  designated,  and,  of 
course,  cannot  be  known.  It  is  remark- 
able that  this  fact  is  omitted  by  all  the 
evangelists ;  but  why  they  should  have 
omitted  so  remarkable  a  proof  of  the 
resurrection  of  the  Lord  Jesus,  is  un- 
known. There  is  a  slight  circumstancl 
hinted  at  in  Matt,  xxviii.  10,  which  may 
throw  some  light  on  this  passage.  After 
his  resurrection,  Jesus  said  to  the  wo- 


men  who  were  at  the  sepulchre,  "  Go 
tell  my  brethren  that  they  go  into  Gali- 
lee, and  there  shall  they  see  me."  And 
in  ver.  16  it  is  said,  "The  eleven  dis- 
ciples went  away  into  Galilee,  into  a 
mountain  where  Jesus  had  appointed 
them."  Jesus  had  spent  most  of  hi» 
public  life  in  Galilee.  He  had  made 
most  of  his  disciples  there.  It  was  pro- 
per, therefore,  that  those  disciples,  who 
would,  of  course,  hear  of  his  death, 
should  have  some  public  confirmation 
of  the  fact  that  he  had  risen.  It  is  very 
probable,  also,  that  the  eleven  who  went 
down  into  Galilee  after  he  rose  would 
apprize  the  brethren  there  of  what  had 
been  said  to  them,  that  Jesus  would 
meet  them  on  a  certain  mountain  ;  and 
it  is  morally  certain  that  they  who  had 
followed  him  in  so  great  numbers  in 
Galilee  would  be  drawn  together  by  the 
report  that  the  Lord  Jesus,  who  had 
been  put  to  death,  was  about  to  be  seen 
there  again  alive.  Such  is  human  na- 
ture, and  such  was  the  attachment  of 
these  disciples  to  the  Lord  Jesus,  that 
it  is  morally  certain  a  large  concourse 
would  assemble  on  the  slightest  rumour 
that  such  an  occurrence  was  to  happen. 
Nothing  more  would  be  necessary  any- 
where to  draw  a  concourse  of  people 
than  a  rumour  that  one  who  was  dead 
would  appear  again ;  and  in  this  in- 
stance, where  they  ardently  loved  him, 
and  when,  perhaps,  many  believed  that 
he  would  rise,  they  would  naturally 
assemble  in  great  numbers  to  see  him 
once  more.  One  thing  is  proved  by 
this,  that  *be  Lord  Jesus  had  many 
more  disciples  than  is  generally  sup- 
posed. If  there  were  five  hundred  who 
could  be  assembled  at  once  in  a  single 
part  of  the  land  where  he  had  preached, 
there  is  every  reason  to  suppose  tha. 
here  were  many  more  in  ether  parts 
of  Judea.  ^  The  greater  part  remain 
into  this  present.  Are  now  alive,  and 
can  be  appealed  to,  in  proof  that  they 
saw  him.  What  more  conclusive  argu- 
ment for  the  truth  of  his  resurreetiou 


304 

some  are  fallen  asleep. 

7  After  that,  he  was  seen  of 
James  ;  then  of  all  the  apostles 


I.  CORINTHIANS. 


[A.D.  59 


8  And  last0  of  all,  he  was  seen 
of  me  also,  as  of  *one  born  out 
of  due  time. 

a  Acts  9.17.        i  or,  an  abortive. 


could  there  be  than  that  five  hundred 
persons  had  seen  him,  who  had  been 
intimately  acquainted  with  him  in  his 
life,  and  who  had  become  his  followers? 
If  the  testimony  of  five  hundred  could 
not  avail  to  prove  his  resurrection,  no 
number  of  witnesses  could.  And  if 
five  hundred  men  could  thus  be  de- 
ceived, any  number  could;  and  it  would 
be  impossible  to  substantiate  any  simple 
matter  of  fact  by  the  testimony  of  eye- 
witnesses. 1  But  some  are  fallen  asleep. 
Have  died.  This  is  the  usual  expres- 
sion employed  in  the  Scriptures  to  de- 
scribe the  death  of  saints.  It  denotes, 
(1.)  The  calmness  and  peace  with  which 
they  die,  like  sinking  into  a  gentle 
sleep  ;  (2.)  The  hope  of  a  resurrection, 
as  we  sink  to  sleep  with  the  expectation 
of  again  awaking.  See  Note,  John  xi. 
11.  1  Cor.  xi.  30. 

7.  After  that,  he  was  seen  of  James. 
This  appearance  is  not  recorded  by  the 
evangelists.  It  is  mentioned  in  the 
fragment  of  the  apocryphal  gospel  ac- 
cording to  the  Hebrews,  which  is,  how- 
ever, of  no  authority.  It  is  probable 
that  the  Lord  Jesus  appeared  often  to 
the  disciples,  as  he  was  forty  days  on 
earth  after  his  resurrection,  and  the 
evangelists  have  only  mentioned  the 
more  prominent  instances,  and  enough 
to  substantiate  the  fact  of  his  resurrec- 
tion. This  James,  the  fathers  say,  was 
James  the  Less,  the  brother  or  cousin- 
german  of  the  Lord  Jesus.  The  other 
James  was  dead  (see  Acts  xii.  1)  when 
this  epistle  was  written.  This  James, 
the  author  of  the  epistle  that  bears  his 
name,  was  stationed  in  Jerusalem. 
When  Paul  went  there,  after  \is  return 
from  Arabia,  he  had  an  interview  with 
James  (see  Gal.  i.  1 9,  «•  But  other  of  the 
apostles  saw  I  none,  save  James  the 
Lord's  brother"),  and  it  is  highly  pro- 
bable that  Paul  would  state  to  him  the 
vision  which  he  had  of  the  Lord  Jesus 
on  his  way  to  Damascus,  and  that  Jamei 


also  would  state  to  Paul  the  fact  that  he 
had  seen  him  after  he  rose.  This  may 
be  the  reason  why  Paul  here  mentions 
the  fact,  because  he  had  it  from  the  lips 
of  James  himself.  1  Then  of  all  the 
apostles.  By  all  the  apostles.  Perhaps 
the  occasion  at  the  sea  of  Galilee,  re- 
corded in  John  xxi.  14.  Or  it  is  pos- 
sible that  he  frequently  met  the  apostles 
assembled  together,  and  that  Paul  means 
to  say,  that  during  the  forty  days  after  his 
resurrection  he  was  often  seen  by  them. 
8.  And  last  of  all.  After  all  the  other 
times  in  which  he  appeared  to  men , 
after  he  had  ascended  to  heaven.  This 
passage  proves  that  the  apostle  Paul 
saw  the  same  Lord  Jesus,  the  same 
body  which  had  been  seen  by  the 
others,  or  else  his  assertion  would  be 
no  proof  that  he  was  risen  from  the 
dead.  It  was  not  a  fancy,  therefore, 
that  he  had  seen  him ;  it  was  not  the 
work  of  imagination ;  it  was  not  even 
a  revelation  that  he  had  risen ;  it  wa«  a 
real  vision  of  the  ascended  Redeemer. 
f  He  was  seen  of  me  also.  On  the  way 
to  Damascus.  See  Acts  ix.  3—6.  17. 
If  As  of  one  born  out  of  due  time. 
Marg.  Or,  an  abortive.  Our  transla- 
tion, to  most  readers,  probably,  would 
not  convey  the  real  meaning  of  this 
place.  The  expression,  "  as  of  one 
born  out  of  due  time,"  would  seem  to 
imply  that  Paul  meant  to  say  that  there 
was  some  unfitness  as  to  the  time  when 
he  saw  the  Lord  Jesus ;  or  that  it  was 
too  late  to  have  as  clear  and  satisfacloiy 
a  view  of  him  as  those  had  who  saw 
him  before  his  ascension.  But  this  is 
by  no  means  the  idea  in  the  passage 
The  word  here  used  (wrgay**)  properly 
means  an  abortion,  one  born  prema- 
turely. It  is  found  nowhere  else  in 
the  New  Testament ;  and  here  it  means, 
fs  the  following  verse  shows,  one  that 
was  exceedingly  unworthy,-  that  was 
not  worth  regard ;  that  was  unfit  to  be 
employed  in  the  service  of  the  Lord 


A.D.  59.] 


CHAPTER  XV 


9  For  I  am  the  least «  of  the 
apostles,  that  am  not  meet  to  be 
called  an  apostle,  because  I  per- 
secuted the  church  of  God. 

a  Eph.3.7,8. 


10  But  by  the  grace  of  God  I 
am  what  I  am :  and  his  grace 
which  was  bestowed  upon  me 
was  not  in  vain  ;  but  I  laboured 


Jesus;  that  had  the  same  relation  to 
that  which  was  worthy  of  the  apostolic 
office  which  an  abortion  has  to  a  living 
child.  The  word  occurs  (in  the  Sep- 
tuagint)  in  Job  iii.  16.  Eccl.  vi.  3,  as 
the  translation  of  *?oj,  nephel,  an  abor 
tion,  or  untimely  birth.  The  expres- 
sion seems  to  be  proverbial,  and  to  de 
note  any  thing  that  is  vile,  offensive, 
loathsome,  unworthy.  See  Num.  xii. 
11.  The  word,  I  think,  has  no  refer- 
ence to  the  mode  of  training  of  the 
apostle,  as  if  he  had  not  had  the  same 
opportunity  as  the  others  had,  and  was, 
therefore,  compared  with  their  advan- 
tages, like  an  untimely  child  compared 
with  one  that  had  corne  to  maturity 
before  its  birth,  as  Bloomfield  supposes ; 
nor  does  it  refer  to  his  diminutive  sta- 
ture, as  Wetstein  supposes ;  but  it  means 
that  he  felt  himself  vile,  guilty,  unwor- 
thy, abominable  as  a  persecutor,  and  as 
unworthy  to  be  an  apostle.  The  verse 
following  shows  that  this  is  the  sense 
in  which  the  word  is  used. 

9.  For.  A  reason  for  the  appellation 
which  he  had  given  to  himself  in  ver.  8. 
f  /  am  the  least  of  the  apostles.  Not 
on  account  of  any  defect  in  his  com- 
mission, or  any  want  of  qualification  to 
bear  witness  in  what  he  saw,  but  on 
account  of  the  great  crime  of  his  life, 
the  fact  that  he  had  been  a  persecutor. 
Paul  could  never  forget  that ;  as  a  man 
who  has  been  profane  and  a  scoffer, 
when  he  becomes  converted,  can  never 
forget  the  deep  guilt  of  his  former  life. 
The  effect  will  be  to  produce  humility, 
and  a  deep  sense  of  un worthiness,  ever 
onward.  ^  Am  not  meet  to  be  called 
an  apostk.  Am  not  fit  to  be  regarded 
as  a  follower  of  the  Lord  Jesus,  and  as 
appointed  to  defend  his  cause,  and  to 
boar  his  name  among  the  Gentiles. 
Paul  had  a  deep  sense  of  his  unworthi- 
ness  ;  and  the  memory  of  his  former  life 
tended  ever  to  keep  him  humble.  Such 
26* 


should  be,  and  such  will  be,  the  effect 
of  the  remembrance  of  a  life  of  sin  on 
those  who  become  converted  to  the  gos- 
pel, and  especially  if  they  are  intrusted 
with  the  high  office  of  the  ministry,  and 
occupy  a  station  of  importance  in  the 
church  of  God.  1  Because.  I  persecuted 
the  church  of  God.  See  Acts  ix.  It  is 
evident,  however,  that  deeply  as  Paul 
might  feel  his  unworthiness,  and  his 
unfitness  to  be  called  an  apostle,  yet 
that  this  did  not  render  him  an  incom- 
petent witness  of  what  he  had  seen 
He  was  unworthy  ;  but  he  had  no  doubt 
that  he  had  seen  the  Lord  Jesus ;  and 
amidst  all  the  expressions  of  his  deep 
sense  of  his  unfitness  for  his  office,  he 
never  once  intimates  the  slightest  doubt 
that  he  had  seen  the  Saviour.  He  felt 
himself  fully  qualified  to  testify  to  that ; 
and  with  unwavering  firmness  he  did 
testify  to  it  to  the  end  of  life.  A  man 
may  be  deeply  sensible  that  he  is  un- 
worthy of  an  elevated  station  or  office, 
and  yet  not  the  less  qualified  to  be  a 
witness.  Humility  does  not  disqualify 
a  man  to  give  testimony,  but  rather 
furnishes  an  additional  qualification. 
There  is  no  man  to  whom  we  listen 
more  attentively,  or  whose  words  we 
more  readily  believe,  than  the  modest 
and  humble  man, — the  man  who  has 
had  abundant  opportunities  to  observe 
that  of  which  he  testifies,  and  yet  who 
is  deeply  humble.  Such  a  man  was 
the  apostle  Paul ;  and  he  evidently  felt 
that,  much  as  he  felt  his  unworthiness, 
and  ready  as  he  was  to  confess  it,  ye4 
tiis  testimony  on  the  subject  of  the  re- 
surrection of  the  Lord  Jesus  ought  to 
iiave,  and  would  have,  great  weight  in 
the  church  at  Corinth.  Comp.  Note 
on  Acts  ix.  19. 

10.  But  by  the  space  of  God  I  am 
what  I  am,.  By  the  favour  or  rnercy 
of  God.  What  I  have  is  to  be  traced 
to  him  and  not  to  any  native  tendency 


306 


I.  CORINTHIANS. 


[A.  D,  59. 


more  abundantly  than  they  all : 
yet  not  I,  °  but  the  grace  of  God 
which  was  with  me. 

1 1  Therefore  whether  it  were 

a  Matt.  10.20. 


to  goodness,  or  any  native  inclination 
to  his  service,  or  to  any  merit  of  my 
own.  All  my  hopes  of  heaven  ;  all  my 
zeal ;  all  my  success ;  all  my  piety  ;  all 
my  apostolic  endowments,  are  to  be 
traced  to  him.  Nothing  is  more  com- 
mon in  the  writings  of  Paul,  than  a 
disposition  to  trace  all  that  he  had  to 
the  mere,  mercy  and  grace  of  God. 
And  nothing  is  a  more  certain  indica- 
tion of  true  piety  than  such  a  disposi- 
tion. The  reason  why  Paul  here  intro- 
duces the  subject  seems  to  be  this.  He 
had  incidentally,  and  undesignedly,  in- 
troduced a  comparison  in  one  respect 
between  himself  and  the  other  apostles. 
He  had  not  had  the  advantages  which 
they  had.  Most  of  all,  he  was  over- 
whelmed with  the  recollection  that  he 
had  been  a  persecutor.  He  felt,  there- 
fore, that  there  was  a  peculiar  obligation 
resting  on  him  to  make  up  by  diligence 
ftr  the  want  of  their  advantages  of  an 
early  personal  conversation  with  the 
Lord  Jesus,  and  to  express  his  gratitude 
that  so  great  a  sinner  had  been  made  an 
apostle.  He,  therefore,  says,  that  he 
had  not  been  idle.  He  had  been  ena- 
bled, by  the  grace  of  God,  to  labour 
more  than  all  the  rest,  and  he  had  thus 
shown  that  he  had  not  been  insensible 
of  his  obligations,  \  But  I  laboured 
more  abundantly,  &c.  I  was  more 
diligent  in  preaching ;  I  encountered 
more  perils  ;  I  have  exerted  myself  more. 
The  records  of  his  life,  compared  with 
the  records  of  the  other  apostles,  fully 
show  this,  t  Yet  not  /.  I  do  not  at- 
tribute it  to  myself.  I  would  not  boast 
of  it.  The  fact  is  plain,  and  undenia- 
ble, that  I  have  so  laboured.  But  I 
would  not  attribute  it  to  myself.  I 
would  not  be  proud  or  vain.  I  would 
remember  my  former  state  ;  would  re- 
member that  I  was  a  persecutor ;  would 
remember  that  all  my  disposition  to  la- 
bour, and  all  my  ability,  and  all  my 


I  or  they,  so  we  preach,  and  su 
ye  believed. 

12  Now  if  Christ  be  preached 
that  he  rose  from  the  dead,  how 


success,  are  to  be  traced  to  the  mere  fa- 
vour and  mercy  of  God.  So  every  man 
who  has  just  views  feels  who  has  been 
favoured  with  success  in  the  ministry. 
If  a  man  has  been  successful  as  a 
preacher ;  if  he  has  been  self-denying, 
laborious,  and  the  instrument  of  good, 
he  cannot  be  insensible  to  the  fact,  and 
it  would  be  foolish  affectation  to  pre- 
tend ignorance  of  it.  But  he  may  feel 
that  it  is  all  owing  to  the  mere  mercy 
of  God  ;  and  the  effect  will  be  to  pro- 
duce humility  and  gratitude,  not  pride 
and  self-complacency. 

11.  Therefore,  whether  it  were  /  or 
they.  I  or  the  other  apostles.  It  is  com- 
paratively immaterial  by  whom  it  was 
done.  The  establishment  of  the  truth  is 
the  great  matter ;  and  the  question  by 
whom  it  is  done  is  one  of  secondary  im- 
portance.   If  So  tue  preach.  So  we  all 
preach.    We  all  defend  the  same  great 
doctrines  ;  we  all  insist  on  the  fact  that 
the  Lord  Jesus  died  and  rose  ;  and  this 
doctrine  you  all  have  believed.  This  doc- 
trine is  confirmed  by  all  who  preach;  and 
this  enters  into  the  faith  of  all  who  believe, 
The  design  of  Paul  is  to  affirm  that  the 
doctrines  which  he  here  refers  to  were 
great,  undeniable,  and  fundamental  doc- 
trines of  Christianity ;  that  they  were 
proclaimed  by  all  the  ministers  of  the 
gospel,  and  believed  by  all  Christians. 
They    were,   therefore,  immensely  im- 
portant to  all ;  and  they  must  enter  es- 
sentially into  the  hopes  of  all. 

12.  Now  if  Christ,  &c.    Paul,  hav- 
ing (ver.  1 — 11)  stated  the  direct  evi- 
dence for  the  resurrection  of  the  Lord 
Jesus,  proceeds  here  to  demonstrate  that 
the  dead  would  rise,  by  showing  how 
it  followed  from  the  fact  that  the  Lord 
Jesus  had  risen,  and  by  showing  what 
consequences  would  follow  from  deny- 
ing it.  The  whole  argument  is  based  on 
:he  fact  that  the  Lord  Jesus  had  risen. 
[f  that  was  admitted,  he  shows  that  il 


CHAPTER  XV, 


A.D.  59.] 

*  say  some  among  you  that 
there  is  no  resurrection  of  the 
dead  ? 

a  Acts  26.8. 


30? 


13  But  if*  there  be  no  resur- 
rection of  the  dead,  then  is  Christ 
not  risen. 

b  lThess.4.14. 


must  follow  that  his  people  would  also 
rise,  t  Be  preached.  The  word  preach- 
ed here  seems  to  include  the  idea  of  so 
preaching  as  to  be  believed  ;  or  so  as  to 
demonstrate  that  he  did  rise.  If  this 
was  the  doctrine  on  which  the  church 
was  based,  that  the  Lord  Jesus  rose 
from  the  dead,  how  could  the  resurrec- 
tion of  the  dead  be  denied  1  f  How  say. 
How  can  any  say  ;  how  can  it  be  main- 
tained ]  f  Some  among  you.  See  the 
introduction  to  the  chapter.  Who  these 
were  is  unknown.  They  may  have  been 
some  of  the  philosophic  Greeks,  who 
spurned  the  doctrine  of  the  resurrec- 
tion (see  Acts  xvii.  32)  ;  or  they  may 
have  been  some  followers  of  Sadducean 
teachers ;  or  it  may  be  that  the  Gnostic 
philosophy  had  corrupted  them.  It  is 
most  probable,  I  think,  that  the  denial 
)f  the  resurrection  was  the  result  of 
reasoning  after  the  manner  of  the 
Greeks,  and  the  effect  of  the  introduc- 
*ion  of  philosophy  into  the  church. 
1'his  has  been  the  fruitful  source  of 
most  of  the  errors  which  have  been  in- 
troduced into  the  church.  ^  That  there 
is  no  resurrection  of  the  dead.  That 
the  dead  cannot  rise.  How  can  it  be 
held  that  there  can  be  no  resurrection, 
while  yet  it  is  admitted  that  Christ  rose  1 
The  argument  here  is  twofold.  (1.) 
That  Christ  rose  was  one  instance  of  a 
fact  which  demonstrated  that  there  had 
been  a  resurrection,  and  of  course  that 
it  was  possible.  (2.)  That  such  was 


the  connexion  between  Christ  and   his    of  the  dead.     If  the  whole  subject 


people  that  the  admission  of  this  fact 
involved  also.the  doctrine  that  all  his  peo- 
ple would  also  rise.  This  argument  Paul 
states  at  length  in  the  following  verses. 
It  was  probably  held  by  them  that  the 
resurrection  was  impossible.  To  all 


this,  Paul  answers  in  accordance  with 
the  principles  of  inductive  philosophy 


the  difficulties  were  met.  Facts  are  un 
answerable  demonstrations ;  and  when 
a  fact  is  established,  all  the  obstacles 
and  difficulties  in  the  way  must  be  ad- 
mitted to  be  overcome.  So  philoso- 
phers now  reason  ;  and  Paul,  in  accord- 
ance with  these  just  principles,  labour- 
ed simply  to  establish  the  fact  that 
one  had  been  raised,  and  thus  met  at 
once  all  the  objections  which  could  be 
urged  against  the  doctrine.  It  would 
have  been  most  in  accordance  with  the 
philosophy  of  the  Greeks  to  have  gone 
into  a  metaphysical  discussion  to  show 
that  it  was  not  impossible  or  absurd, 
and  this  might  have  been  done.  It  was 
most  in  accordance  with  the  principles 
of  true  philosophy,  however,  to  estab- 
lish the  fact  at  once,  and  to  argue  from 
that,  and  thus  to  meet  all  the  difficulties 
at  once.  The  doctrine  of  the  resurrec- 
tion, therefore,  does  not  rest  on  a  meta- 
physical subtilty  ;  it  does  not  depend 
on  human  reasoning;  it  does  not  de- 
pend on  analogy ;  it  rests  just  as  the 
sciences  of  astronomy,  chemistry,  ana- 
tomy, botany,  and  natural  philosophy 
do,  on  well  ascertained  facts  ,•  and  it  is 
now  a  well  understood  principle  of  all 
true  science  that  no  difficulty,  no  ob- 
stacle, no  metaphysical  subtilty ;  no 
embarrassment  about  being  able  to  see 
HOW  it  is,  is  to  be  allowed  to  destroy 
the  conviction  in  the  mind  which  the 
facts  are  fitted  to  produce. 

13.  But  if  there  be  no  resurrection 


held  to  be  impossible  and  absurd,  then 
it  must  follow  that  Christ  is  not  risen, 
since  there  were  the  same  difficulties  it? 
the  way  of  raising  him  up  which  will 
exist  in  any  case.  He  was  dead  ;  and 


was  buried.  He  had  lain  in  the  grave 
three  days.  His  human  soul  had  left 
the  body.  His  frame  had  become  cold 

as  now  understood,  by  demonstrating  j  and  stiff.  The  blood  had  ceased  to  cir- 
afact,  and  showing  that  such  an  event  culate,  and  the  lungs  to  heave.  In  hia 
had  occurred,  and  that  consequently  all .  case  there  was  t*ie  same  difficult} 


308 


I.  CORINTHIANS. 


[A.  D. 


14  And  if0  Christ  be  not  risen, 
then  is  our  preaching  vain  and 
vour  faith  is  also  vain.  g 

a  Acts  17.31. 


in  raising  him  up  to  life  that  there  is  in 
any  other ;  and  if  it  is  held  to  be  im- 
possible and  absurd  that  the  dead  should 
rise,  then  it  must  follow  that  Christ 
has  not  been  raised.  This  is  the  first 
consequence  which  Paul  states  as  re- 
sulting from  the  denial  of  this  doctrine, 
and  this  is  inevitable.  Paul  thus  shows 
them  that  the  denial  of  the  doctrine, 
or  the  maintaining  the  general  proposi- 
tion '  that  the  dead  would  not  rise,'  led 
also  to  the  denial  of  the  fact  that  the 
Lord  Jesus  had  risen,  and  consequently 
to  the  denial  of  Christianity  altogether, 
and  the  annihilation  of  all  their  hopes. 
There  was,  moreover,  such  a  close  con- 
nexion between  Christ  and  his  people, 
that  the  resurrection  of  the  Lord  Jesus 
made  their  resurrection  certain.  See 
1  Thess.  iv.  14.  See  Note,  John  xiv.  19. 
14.  And  if  Christ  is  nut  risen,  then 
is  our  preaching  vain.  Another  con- 
sequence which  must  follow  if  it  be 
held  that  there  was  no  resurrection, 
and  consequently  that  Christ  was  not 
risen.  It  would  be  vain  and  useless  to 
preach.  The  substance  of  their  preach- 
ing was  that  Christ  was  raised  up ;  and 
all  their  preaching  was  based  on  that. 
If  that  were  not  true,  the  whole  system 
was  false,  and  Christianity  was  an  im- 
position. The  word  vain  here  seems 
to  include  the  idea  of  useless,  idle, 
false.  It  would  be  false  to  affirm  that 
the  Christian  system  was  from  heaven  ; 
it  would  be  useless  to  proclaim  such  a 
system,  as  it  could  save  no  one.  U  And 
your  faith  is  also  vain.  It  is  useless 
to  believe.  It  can  be  of  no  advantage. 
[f  Christ  was  not  raised,  he  was  an  im- 
postor, since  he  repeatedly  declared  that 
he  would  rise  (Matt.  xvi.  21 ;  xviii.  22, 
23.  Luke  ix.  22),  and  since  the  whole 
of  his  religion  depended  on  that.  The 
system  could  not  be  true  unless  Christ 
had  been  raised,  as  he  said  he  would  be ; 
and  to  believe  a  false  system  could  be 
of  no  use  to  any  man.  The  argument 


15  Yea,  and  we  are  found 
false  witnesses  of  God  ;  because 
we  have  testified  of  God  that  he 


here  is  one  addressed  to  all  their  feel- 
ings, their  hopes,  and  their  belief.  It 
is  drawn  from  all  their  convictions  that 
the  system  was  true.  Were  they,  could 
they  be  prepared  to  admit  a  doctrine 
which  involved  the  consequence  that 
all  the  evidences  which  they  had  that 
the  apostles  preached  the  truth  were  de- 
lusive, and  that  all  the  evidences  of  the 
truth  of  Christianity  which  had  affect- 
ed their  minds  and  won  their  hearts 
were  false  and  deceptive  1  If  they  were 
not  prepared  for  this,  then  it  followed 
that  they  should  not  abandon  or  doubt 
the  doctrine  of  the  resurrection  of  the 
dead. 

15.  Yea,  and  we  are  found.  We  are ; 
or  we  shall  be  proved  to  be.  It  will 
follow,  if  the  Lord  Jesus  was  not  raised 
up,  that  we  have  been  false  witnesses. 
f  Of  God.  Respecting  God.  It  will  be 
found  that  we  have  affirmed  that  which 
is  not  true  of  God ;  or  have  said  that 
he  has  done  that  which  he  has  not 
done.  Nothing  could  be  regarded  as  a 
greater  crime  than  this,  whatever  might 
be  the  immediate  subject  under  consi- 
deration. To  bear  false  witness  of  a 
man,  or  to  say  that  a  man  has  done 
what  he  has  not  done,  is  regarded  as  a 
grievous  crime.  How  much  more  so  to 
bear  false  testimony  of  God !  1  Because 
we  have  testified  of  God.  Or  rather 
against  God  (xard  TC.U  3-soy).  Our  evi- 
{  dence  has  been  against  him.  We  have 
affirmed  that  which  is  not  true  ;  and 
this  is  against  God.  It  is  implied 
here  that  it  would  be  a  crime  to  testify 
that  God  had  raised  up  the  Lord  Jesus 
if  he  had  not  done  it ;  or  that  it  would 
be  affirming  that  of  God  which  would 
be  against  his  character,  or  which  it 
would  be  improper  for  him  to  do.  This 
would  be  so,  (I.)  Because  it  would  be 
wrong  to  bear  any  false  witness  of  God, 
or  to  affirm  that  he  had  done  what  ho 
had  not  done ;  (2.)  Because  if  the 
Lord  Jesus  had  not  been  raised  up,  it 


A.D.  59.] 


CHAPTER  XV. 


raised  up  Christ :  whom  he  rais- !      16  For  if  the  dead  rise 
ed  not  up,  if  so  be  that  the  dead   then  is  not  Christ  raised : 


309 

not. 


rise  not. 


would  prove  that  he  was  an  impostor, 
wnce  he  had  declared  that  he  would  be 
raised  up ;  and  to  affirm  of  God  that  he 
had  raised  up  an  impostor  would  be 
against  him,  and  would  be  highly  dis- 
honourable to  him.  \  If  the  dead  rise 
not.  If  there  is,  and  can  be  no  resur- 
rection. If  this  general  proposition  is 
true  that  there  can  be  no  resurrection, 
then  it  will  apply  to  Christ  as  well  as 
any  others,  and  must  prove  that  he  did 
not  rise.  The  argument  in  this  verse 
is  this.  (1.)  If  it  was  denied  that 
Christ  was  raised,  it  would  prove  that 
all  the  apostles  were  false  witnesses  of 
the  worst  character ;  false  witnesses 
against  God.  (2.)  This  the  apostle  seems 
to  have  presumed  they  could  not  be- 
lieve. They  had  had  too  many  evidences 
that  they  spoke  the  truth  ;  they  had 
seen  their  uniform  respect  for  God,  and 
desire  to  bear  witness  of  him  and  in  his 
favour;  they  had  had  too  conclusive 
evidence  that  they  were  inspired  by 
him,  and  had  the  power  of  working 
miracles ;  they  were  too  fully  convinc- 
ed of  their  honesty,  truth,  and  piety, 
tver  to  believe  that  they  could  be  false 
witnesses  against  God.  They  had  had 
ample  opportunity  to  know  whether 
God  did  raise  up  the  Lord  Jesus;  and 
they  were  witnesses  who  had  no  in- 
ducement to  bear  a  false  witness  in  the 
case. 

11.  For  if  the  dead  rise  not,  &c. 
This  is  a  repetition  of  what  is  said  in 
ver.  13.  It  is  repeated  here,  evidently, 
because  of  its  importance.  It  was  a 
great  and  momentous  truth  which 
would  bear  repetition,  that  if  thea^was 
no  resurrection,  as  some  held,  then  it 
would  follow  that  the  Lord  Jesus  was 
not  raised  up. 

14.  Your  faith  is  vain.  ver.  14.  The 
meaning  of  this  passage  here  is,  that 
their  faith  was  vain,  because,  if  Christ 
was  not  raised  up,  they  were  yet  un- 
pardoned  sinners.  The  pardon  of  sin 
vas  connected  with  the  belief  of  the 


17  And  if  Christ  be  not  raised, 


resurrection  of  the  Lord  Jesus,  and,  if 
he  was  not  raised,  they  were  still  in  a 
state  of  sin.  ^  Ye  are  yet  in  your  sins, 
Your  sins  are  yet  un pardoned.  They 
can  be  forgiven  only  by  faith  in  him, 
and  by  the  efficacy  of  his  blood.  But 
if  he  was  not  raised,  he  was  an  impos- 
tor ;  and,  of  course,  all  your  hopes  of 
pardon  by  him,  and  through  him,  must 
be  vain.  The  argument  in  this  verse 
consists  in  an  appeal  to  their  Christian 
experience  and  their  hopes.  It  may  be 
thus  expressed:  (1.)  You  have  reason 
to  believe  that  your  sins  are  forgiven. 
You  cherish  that  belief  on  evidence  that 
is  satisfactory  to  you.  But  if  Christ  is 
not  raised,  that  cannot  be  true.  He  was 
an  impostor,  and  sins  cannot  be  forgiven 
by  him.  As  you  are  not,  and  cannot  be 
prepared  to  admit  that  your  sins  are  not 
forgiven,  you  cannot  admit  a  doctrine 
which  involves  that.  (2.)  You  have 
evidence  that  you  are  not  under  the 
dominion  of  sin.  You  have  repented 
of  it;  have  forsaken  it;  and  are  leading 
a  holy  life.  You  know  that,  and  cannot 
be  induced  to  doubt  this  fact.  But  all 
that  is  to  be  traced  to  the  doctrine  that 
the  Lord  Jesus  rose  from  the  dead.  It 
is  only  by  believing  that,  and  the  doc- 
trines which  are  connected  with  it,  that 
the  power  of  sin  in  the  heart  has  been 
destroyed.  And-  as  you  cannot  doubt 
that  under  the  influence  of  that  truth 
you  have  been  enabled  to  break  off  from 
your  sins,  so  you  cannot  admit  a  doc- 
trine which  would  involve  it  as  a  con- 
sequence that  you  are  yet  under  the 
condemnation  and  the  dominion  of  sin. 
You  must  believe,  therefore,  that  the 
Lord  Jesus  rose ;  and  that,  if  he  rose, 
others  will  also.  This  argument  is 
good  also  now,  just  so  far  as  there  is 
evidence  that,  through  the  belief  of  a 
risen  Saviour,  the  dominion  of  sin  has 
been  broken ;  and  every  Christian  is, 
therefore,  in  an  important  sense,  a  wit- 
ness of  the  resurrection  of  the  Lord 
j  Jesus, — a  living  proof  that  a  system 


S10 


1    CORINTHIANS. 


[A.  D.  59. 


your  faith  a  is  vain  ;  ye  are  yet 
in  your  sins. 

18  Then  they  also  whicli  are 

a  Rom.4.25. 


fallen  asleep  in  Christ   are  pe- 
rished. 

19   If    in   this   life   only   we 


which  can  work  so  great  changes,  and 
produce  such  evidence  that  sins  are  for- 
given as  are  furnished  in  the  conversion 
of  sinners,  must  be  from  God  ;  and,  of 
course,  that  the  work  of  the  Lord  Jesus 
was  accepted,  and  that  he  was  raised  up 
from  the  dead. 

18.  Then  they  also,  <fec.  This  verse 
contains  a  statement  of  another  conse- 
quence which  must  follow  from  the  de- 
nial of  the  resurrection — that  all  Chris- 
tians who  had  died  had  failed  of  salva- 
tion, and  were  destroyed,  f  Which  are 
fallen  asleep  in  Christ.  Which  have 
died  as  Christians.  Note,  ver.  6.  1  Thess. 
iv.  15.  f  Are  perished.  Are  destroyed ; 
are  not  saved.  They  hoped  to  have  been 
saved  by  the  merits  of  the  Lord  Jesus ; 
they  trusted  to  a'  risen  Saviour,  and 
fixed  all  their  hopes  of  heaven  there ; 
but  if  he  did  not  rise,  of  course  the 
whole  system  was  delusion,  and  they 
have  failed  of  heaven,  and  been  de- 
stroyed. Their  bodies  lie  in  the  grave, 
and  return  to  their  native  dust  without 
the  prospect  of  a  resurrection,  and  their 
souls  are  destroyed.  The  argument 
here  is  mainly  an  appeal  to  their  feel- 
ings :  '  Can  you  believe  it  possible  that 
the  good  men  who  have  believed  in  the 
Lord  Jesus  are  destroyed  1  Can  you 
believe  that  your  best  friends,  your 
kindred,  and  your  fellow  Christians 
who  have  died,  have  gone  down  to 
perdition  1  Can  you  believe  that  they 
will  sink  to  wo  with  the  impenitent, 
and  the  polluted,  and  abandoned  1  If 
you  cannot,  then  it  must  follow  that 
they  are  saved.  And  then  it  will  follow 
that  you  cannot  embrace  a  doctrine 
which  involves  this  consequence.'  And 
this  argument  is  a  sound  one  still. 
There  are  multitudes  who  are  made 
good  men  by  the  gospel.  They  are 
holy,  humble,  self-denying,  and  prayer- 
ful friends  of  God.  They  have  become 
wch  by  the  belief  of  the  death  and  re- 
surrection of  the  Lord  Jesus.  Can  it 


be  believed  that  they  will  be  destroyed  ! 
That  they  will  perish  with  the  profane, 
and  licentious,  and  unprincipled  1  That 
they  will  go  down  to  dwell  with  the 
polluted  and  the  wicked  1  "  Shall  noi. 
the  judge  of  all  the  earth  do  right!''' 
Gen.  viii.  25.  If  it  cannot  be  so  be- 
lieved, then  they  will  be  saved ;  and  if 
saved,  it  follows  that  the  system  is  true 
which  saves  them,  and,  of  course,  thai 
the  Lord  Jesus  rose  from  the  dead 
We  may  remark  here,  that  a  denial  ol 
the  truth  of  Christianity  involves  tht 
belief  that  its  friends  will  perish  with 
others ;  that  all  their  hopes  are  vain : 
and  that  their  expectations  are  delusive. 
He,  therefore,  who  becomes  an  infidel 
believes  that  his  pious  friends — his  saint- 
ed father,  his  holy  mother,  his  lovely 
Christian  sister  or  child,  is  deluded  and 
deceived ;  that  they  will  sink  down  to 
the  grave  to  rise  no  more ;  that  their 
hopes  of  heaven  will  all  vanish,  and 
that  they  will  be  destroyed  with  the 
profane,  the  impure,  and  the  sensual. 
And  if  infidelity  demands  this  faith  of 
its  votaries,  it  is  a  system  which  strikes 
at  the  very  happiness  of  social  life,  and 
at  all  our  convictions  of  what  is  true 
and  right.  It  is  a  system  that  is  wither- 
ing and  blighting  to  the  best  hopes  of 
men.  Can  it  be  believed  that  God  will 
destroy  those  who  are  living  to  his  ho- 
nour ;  who  are  pure  in  heart,  and  lovely 
in  life,  and  who  have  been  made  such 
by  the  Christian  religion  ?  If  it  can- 
not, then  every  man  knows  that  Chris- 
tianity is  not  false,  and  thai  infidelity 

IS  I^T  TRUE. 

19.  If  in  this  life  only  we  have  hope 
in  Christ.  If  our  hope  in  Chiist  shall 
not  be  followed  by  the  resurrection  of 
the  dead  and  future  glory,  and  if  all  our 
hopes  shall  be  disappointed.  ^  We  are, 
&c.  Doddridge,  Macknight,  Grotius, 
and  some  others,  suppose  that  this  re- 
fers to  the  apostles  only,  and  that  the 
sense  is,  that  if  there  was  no  resurrec- 


A.fc   69 


CHAPTER  XV. 


311 


have    hope   in   Christ,  we  "  are 

oJno.16.2  c.4.13.  2Tim.3.12. 

tion,  they,  of  all  men,  would  be  most  to 
be  pitied,  since  they  had  exposed  them- 
selves to  such  a  variety  of  dangers  and 
trials,  in  which  nothing  could  sustain 
them  but  the  hope  of  immortality.  If 
they  failed  in  that,  they  failed  in  every 
thing.  They  were  regarded  as  the  most 
vile  of  the  human  family ;  they  suffered 
more  from  persecution,  poverty,  and 
perils  than  other  men ;  and  if,  after  all, 
they  were  to  be  deprived  of  all  their 
hopes,  and  disappointed  in  their  ex- 
pectation of  the  resurrection,  their  con- 
dition would  be  more  deplorable  than 
that  of  any  other  men.  But  there  is  no 
good  reason  for  supposing  that  the  word 
"  we,"  here,  is  to  be  limited  to  the 
apostles.  For,  (1.)  Paul  had  not  men- 
tioned the  apostles  particularly  in  the 
previous  verses ;  and,  (2.)  The  argu- 
ment demands  that  it  should  be  under- 
stood of  all  Christians,  and  the  declara- 
tion is  as  true,  substantially,  of  all  Chris- 
tians as  it  was  of  the  apostles.  1  Of 
all  men  most  miserable.  More  to  be 
pitied  or  commiserated  than  any  other 
class  of  men.  The  word  here  used 
(e\favoT6£«)  means,  properly,  more  de- 
serving of  pity,  more  pitiable.  It  may 
mean  sometimes,  more  wretched,  or 
unhappy;  but  this  is  not  necessarily 
its  meaning,  nor  is  it  its  meaning  here. 
It  refers  rather  to  their  condition  and 
hopes  than  to  their  personal  feeling; 
and  does  not  mean  that  Christians 
are  unhappy,  or  that  their  religion  does 
not  produce  comfort,  but  that  their  con- 
dition would  be  most  deplorable ;  they 
would  be  more  deserving  of  pity  than 
any  other  class  of  men.  This  would 
be,  (1.)  Because  no  other  men  had  so 
elevated  hopes,  and,  of  course,  no  others 
could  experience  so  great  disappoint- 
ment. (2.)  They  were  subjected  to 
more  trials  than  any  other  class  of  men. 
They  were  persecuted  and  reviled,  and 
subjected  to  toil,  and  privation,  and 
want,  on  account  of  their  religion  ;  and 
if,  after  all,  they  were  to  be  disappointed, 
their  condition  was  truly  deplorable. 
(3.)  T\  ey  do  not  indulge  in  the  plea- 


of    all    men     most    miserable 


sures  of  this  lift;;  they  do  not  give 
themselves,  as  others  do,  to  the  enjoy- 
ments of  this  world.  They  voluntarily 
subject  themselves  to  trial  and  self-de- 
nial ;  and  if  they  are  not  admitted  to 
eternal  life,  they  are  not  only  disap- 
pointed in  this,  but  they  are  cut  off  from 
the  sources  of  happiness  which  their 
fellow  men  enjoy  in  this  world. — Cal- 
vin. (4.)  On  the  whole,  therefore, 
there  would  be  disappointed  hopes,  and 
trials,  and  poverty,  and  want,  and  all 
for  naught ;  and  no  condition  could  be 
conceived  to  be  more  deplorable  than 
where  a  man  was  looking  for  eternal 
life,  and  for  it  subjecting  himself  to  a 
life  of  want,  and  poverty,  and  persecu- 
tion, and  tears,  and  should  be  finally 
disappointed.  This  passage,  therefore, 
does  not  mean  that  virtue  and  piety  are 
not  attended  with  happiness ;  it  does 
not  mean  that,  even  if  there  were  no 
future  state,  a  man  would  not  be  more 
happy  if  he  walked  in  the  paths  of  vir- 
tue than  if  he  lived  a  life  of  sin  ;  it  does 
not  mean  that  the  Christian  has  no 
happiness  in  religion  itself — in  the  love 
of  God,  and  in  prayer,  and  praise,  and 
in  purity  of  life.  In  all  this  he  has 
enjoyment ;  and  even  if  there  were  no 
heaven,  a  life  of  virtue  and  piety  would 
be  more  happy  than  a  life  of  sin.  But 
it  means  that  the  condition  of  the  Chris- 
tian would  be  more  deplorable  than  that 
of  other  men ;  he  would  be  more  to  be 
pitied.  All  his  high  hopes  would  be 
disappointed.  Other  men  have  no  such 
hopes  to  be  dashed  to  the  ground  ;  and, 
of  course,  no  other  men  would  be  such 
objects  of  pity  and  compassion.  The 
argument  in  this  verse  is  derived  from 
the  high  hopes  of  the  Christian.  '  Could 
they  believe  that  all  their  hopes  were  to 
be  frustrated  1  Could  they  subject  them- 
selves to  all  these  trials  and  privations, 
without  believing  that  they  would  rise 
from  the  dead  ?  Were  they  prepared, 
by  the  denial  of  the  doctrine  of  the  re- 
surrection, to  put  themselves  in  the 
condition  of  the  most  miserable  and 
wretched  of  the  human  family- --to  at?* 


I.  CORINTHIANS. 


[A.D.  69. 

20  But  now  is  a  Christ  risen  j  first-fruits  *  of  them   that   slept. 


from  the  dead,  and  become  the 


mit  that  they  were  in  a  condition  most 
to  he  deplored  1 

20.  But  now  is  Christ  risen,  &c. 
This  language  is  the  bursting  forth  of 
a  full  heart  and  of  overpowering  con- 
viction. It  would  seem  as  if  Paul  were 
impatient  of  the  slow  process  of  argu- 
ment; weary  of  meeting  objections, 
and  of  stating  the  consequences  of  a 
denial  of  the  doctrine ;  and  longing  to 
give  utterance  to  what  he  knew,  that 
Christ  was  risen  from  the  dead.  That 
was  a  point  on  which  he  was  certain. 
He  had  seen  him  after  he  was  risen ; 
and  he  could  no  more  doubt  this  fact 
than  he  could  any  other  which  he  had 
witnessed  with  his  own  eyes.  He 
makes,  therefore,  this  strong  affirma- 
tion ;  and  in  doing  it,  he  at  the  same 
time  affirms  that  the  dead  will  also  rise, 
since  he  had  shown  (ver.  12 — 18)  that 
all  the  objection  to  the  doctrine  of  the 
resurrection  was  removed  by  the  fact 
that  Christ  had  risen,  and  had  shown 
that  his  resurrection  involved  the  cer- 
tainty that  his  people  also  would  rise. 
There  is  peculiar  force  in  the  word 
"  noiv"  in  this  verse.  The  meaning 
may  be  thus  expressed  :  '  I  have  show- 
ed the  consequences  which  would  follow 
from  the  supposition  that  Christ  was 
not  raised  up.  I  have  shown  how  it 
would  destroy  all  our  hopes,  plunge  us 
into  grief,  annihilate  our  faith,  make  our 
preaching  vain,  and  involve  us  in  the 
belief  that  our  pious  friends  have  pe- 
rished, and  that  we  are  yet  in  our  sins. 
I  have  shown  how  it  would  produce 
the  deepest  disappointment  and  misery. 
But  all  this  was  mere  supposition. 
There  is  no  reason  to  apprehend  any 
such  consequences,  or  to  be  thus  alarm- 
ed. Christ  is  risen.  Of  that  there  is 
no  doubt.  That  is  not  to  be  called  in 
question.  It  is  established  by  irrefraga- 
ble testimony ;  and  consequently  our 
hopes  are  not  vain,  our  faith  is  not 
useless,  our  pious  friends  have  not  pe- 
rished, and  we  shall  not  be  disappoint- 
ed.' J  And  become  the  first-fruits. 


a  lPet.1.3         b  Acts 26.23.  Col.l.l8.Rev.l.5. 


The  word  rendered  first-fruits 
occurs  in  the  New  Testament  in  the 
following  places :  Rom.  viii.  23  (see 
Note  on  this  place);  xi.  16;  xvi.  f». 
1  Cor.  xv.  20.  23 ;  xvi.  15.  James  i. 

18.  Rev.  xiv.  4.    It  occurs  often  in  the 
LXX.  as  the  translation  of  aVn,  fat,  or 
fatness  (Num.  xviii.  12.  29,  30.  32)  ; 
as  the  translation  of  ntpjjc,  the  tenth,  or 
tithe    (Deut.  xii.  6)  ;    of  \\y,   iniquity 
(Num.  xviii.  1)  ;  of  rvc'K-i,  the  begin- 
ning, the  commencement,  the  first  (Ex. 
xxiii.  19.  Lev.  xxiii.  10.   Num.  xv.  18, 

19,  &c.)  ;  of  HD^VS  oblation,  offering  , 
lifting  up ;  of  that  which  is  lifted  up  01 
waved  as  the  first  sheaf  of  the  harvest, 
&c.    Ex.  xxv.  2,  3  ;  xxxv.  5.    Num.  v 
9  ;  xviii.  8,  &c.    The  first-fruits,  or  the 
first  sheaf  of  ripe  grain,  was  required  to 
be  offered  to  the  Lord,  and  was  waved 
before  him  by  the  priest,  as  expressing 
the  sense  of  gratitude  by  the  husband- 
man, and  his  recognition  of  the  fact  that 
God  had  a  right  to  all  that  he  had. 
Lev.  xxiii.  10 — 14.     The  word,  there- 
fore, comes  to  have  two  senses,  or  to 
involve  two  ideas:   (1.)  That  which  is 
first,  the  beginning,  or  that  which  has 
the  priority  of  time;   and,   (2.)   That 
which   is   a   part   and   portion   of  the 
whole  which  is  to  follow,  and  which  is 
the  earnest  or  pledge  of  that ;  as  the  first 
sheaf  of  ripe  grain  was  not  only  the 
first  in    order   of  time,   but  was  the 
earnest  or  pledge  of  the  entire  harveet 
which  was  soon  to  succeed.     In  allu- 
sion to  this,  Paul  uses  the  word  here. 
It  was  not  merely  or  mainly  that  Christ 
was  the  first  in  order  of  time  that  rose 
from  the  dead,  for  Lrrarus  and  the  wi- 
dow's son  had  been  .raised  before  him  ; 
but  it  was  that  he  wj  s  chief  in  regard 
to  the  dignity,  value,  and  importance 
of  his  rising ;  he  war  connected  with 
all  that  should  rise,  as  \l:e  first  sheaf  of 
the  harvest  was  with  tl  e  crop  ,  he  was 
apart  of  the  mighty  hitsest  of  the  re- 
surrection, and  his  risint ;  wus  a  porf:un 
of  that  great  rising,  as  tl  e  sheaf  wa*  a 
portion  of  the  harvest    .taelf;  ani  hfc 


.  D.  59.] 


CHAPTER  XV. 


313 


21  For 'since  by  man  came 
death,  *  by  man  came  also  the 
resurrection  of  the  dead. 

aKom.5.12,17.         6Jna.ll.25. 


*vas  so  connected  with  them  all,  and 
their  rising  so  depended  on  his,  that 
his  resurrection  was  a  demonstration 
that  they  would  rise.  It  may  also  be 
implied  here,  as  Grotius  and  Schoettgen 
have  remarked,  that  he  is  the  first  of 
those  who  were  raised  so  as  not  to  die 
again ;  and  that,  therefore,  those  raised 
by  Elisha  and  by  the  Saviour  himself 
do  not  come  into  the  account.  They 
all  died  again;  but  the  Saviour  will  not 
die,  nor  will  those  whom  he  will  raise 
up  in  the  resurrection  die  any  more. 
He  is,  therefore,  the  first  of  those  that 
thus  rise,  and  a  portion  o/  that  great 
host  which  shall  be  raised  to  die  no  more. 
May  there  not  be  another  idea  ?  The 
first  sheaf  of  the  harvest  was  consecrated 
to  God,  and  then  all  the  harvest  was 
regarded  as  consecrated  to  him.  May 
it  not  be  implied  that,  by  the  resurrec- 
tion of  the  Lord  ^fesus,  all  those  of 
whom  he  speaks  are  regarded  as  sacred 
to  God,  and  as  consecrated  and  accepted 
by  the  resurrection  and  acceptance  of 
him  who  was  the  first-fruits'?  \  Of  them 
that  slept.  Of  the  pious  dead.  Note, 
*er.  6. 

21.  For  since  by  man  came  death. 
By  Adam,  or  by  means  of  his  transgres- 
sion See  ver.  22.  The  sense  is,  evi- 
dently, that  in  consequence  of  the  sin 
of  Adam  all  men  die,  or  are  subjected 
to  temporal  death.  Or,  in  other  words, 
man  would  not  have  died  had  it  not  been 
for  the  crime  of  the  first  man.  See  Note 
on  Rom.  v.  12.  This  passage  may  be 
regarded  as  proof  that  death  would  not 
have  entered  the  world  had  it  not  been 
for  transgression  ;  or,  in  other  words,  if 
man  had  not  sinned,  he  would  have  re- 
mained immortal  on  the  earth,  or  would 
have  been  translated  to  heaven,  as 

Enoch  and  Elijah  were,  without  seeing 
death.  The  apostle  here,  by  "  man," 
undoubtedly  refers  to  Adam ;  but  the 
particular  and  specific  idea  which  he 

ntcnds  to  insist  on  is,  that,  as  death 
27 


22  For  as  in  Adam  all  die. 
even  so  in  Christ  shall  ail  be 
made  alive.  9 


came  by  human  nature,  or  by  a  human 
being,  by  a  man,  so  it  was  important 
and  proper  that  immortality,  or  freedom 
from  death,  should  come  in  the  same 
way,  by  one  who  was  a  man.  Man  in- 
troduced death ;  man  also  would  recover 
from  death.  The  evil  was  introduced 
by  one  man  ;  the  recovery  would  be  by 
another.  1  By  man  came  also.  By 
the  Lord  Jesus,  the  Son  of  God  in  hu- 
man nature.  The  resurrection  came  by 
him,  because  he  first  rose — first  of  those 
who  should  not  again  die  ;  because  he 
proclaimed  the  doctrine,  and  placed  it 
on  a  firm  foundation ;  and  because  by 
his  power  the  dead  will  be  raised  up. 
Thus  he  came  to  counteract  the  evils  of 
the  fall,  and  to  restore  man  to  more  than 
his  primeval  iignity  and  honour.  The 
resurrection  through  Christ  will  be  with 
the  assurance  that  all  who  are  raised  up 
by  him  shall  never  die  again. 

22.  For  as  in  Adam  (ev  TW  *Atf*^c). 
By  Adam ;  by  the  act,  or  by  means  of 
Adam ;  as  a  consequence  of  his  act 
His  deed  was  the  procuring  cause,  or  the 
reason,  why  all  are  subjected  to  temporal 
death.  See  Gen.  iii.  19.  It  does  not 
mean  that  all  men  became  actually  dead 
when  he  sinned,  for  they  had  not  then 
an  existence ;  but  it  must  mean  that  the 
death  of  ail  can  be  traced  to  him  as  the 
procuring  cause,  and  that  his  act  made 
it  certain  that  all  that  came  into  the 
world  would  be  mortal.  The  sentence 
which  went  forth  against  him  (Gen.  iii. 
19)  went  forth  against  all ;  affected  all  • 
involved  all  in  the  certainty  of  death  ; 
as  the  sentence  that  was  passed  on  the 
serpent  (Gen.  iii.  14)  made  it  certain 
that  all  serpents  would  be  "  cursed  above 
all  cattle,"  and  be  prone  upon  (he  earth ; 
the  sentence  that  was  passed  upon  the 
woman  (Gen.  iii.  16)  made  it  certain 
that  all  woman  would  be  subjected  to 
the  same  condition  of  suffering  to  which 
Eve  was  subjected ;  and  the  sentence 
that  was  passed  on  man  (Gen.  iii  IT) 


I.  CORINTHIANS. 


[A.  D.  59 


that  he  should  cultivate  the  ground  in 
sorrow  all  the  days  of  his  life,  that  it 
should  bring  forth  thistles  and  thorns  to 
him  (ver.  18),  that  he -should  eat  bread 
in  the  sweat  of  his  brow  (ver.  19),  made 
it  certain  that  this  would  be  the  condi- 
tion of  all  men  as  well  as  of  Adam.  It 
was  a  blow  at  the  head  of  the  human 
family,  and  they  were  subjected  to  the 
same  train  of  evils  as  he  was  himself. 
In  like  manner  they  were  subjected  to 
death.  It  was  done  in  Adam,  or  by 
Adam,  in  the  same  way  as  it  was  in  him, 
or  by  him,  that  they  were  subjected  to 
toil,  and  to  the  necessity  of  procuring 
food  by  the  sweat  of  the  brow.  See 
Notes,  Rom.  v.  12 — 19.  See  ver.  47, 
48.  f  All  die.  All  mankind  are  sub- 
jected to  temporal  death ;  or  are  mortal. 
This  passage  has  been  often  adduced  to 
prove  that  all  mankind  became  sinful  in 
Adam,  or  in  virtue  of  a  covenant  trans- 
action with  him  ;  and  that  they  are  sub- 
jected to  spiritual  death  as  a  punishment 
for  his  sins.  But,  whatever  may  be  the 
truth  on  that  subject,  it  is  clear  that  this 
passage  does  not  relate  to  it,  and  should 
not  be  adduced  as  a  proof  text.  For, 
(1.)  The  words  die  and  dieth  obviously 
and  usually  refer  to  temporal  death ; 
and  they  should  be  so  understood,  unless 
there  is  something  in  the  connexion 
which  requires  us  to  understand  them  in 
a  figurative  and  metaphorical  sense. 
But  there  is,  evidently,  no  such  neces- 
sity here.  (2.)  The  context  requires 
us  to  understand  this  as  relating  to 
temporal  death.  There  is  not  here,  as 
there  is  in  Rom.  v.,  any  intimation  that 
men  became  sinners  in  consequence  of 
the  transgression  of  Adam,  nor  does  the 
course  of  the  apostle's  argument  require 
him  to  make  any  statement  on  that  sub- 
ject. His  argument  has  reference  to 
the  subject  of  temporal  death,  and  the 
resurrection  of  the  dead  ;  and  not  to  the 
question  in  what  way  men  became  sin- 
ners. (3.)  The  whole  of  this  argument 
relates  to  the  resurrection  of  the  dead. 
That  is  the  main,  the  leading,  the  ex- 
clusive point.  He  is  demonstrating  that 
the  dead  would  rise.  He  is  showing 
how  this  would  be  done.  It  became, 
therefore,  important  for  him  to  show  in 


what  way  men  were  subjected  to  tem- 
poral death.  His  argument,  therefore, 
requires  him  to  make  a  statement  on 
that  point,  and  that  only  ;  and  to  show 
that  the  resurrection  by  -  Christ  was 
adapted  to  meet  and  overcome  the  evils 
of  the  death  to  which  men  were  subject- 
ed by  the  sin  of  the  first  man.  In 
Rom.  v.  the  design -of  Paul  b  to  prove 
that  the  effects  of  the  woik  of  Christ 
were  more  than  sufficient  to  meet  ALL 
the  evils  introduced  by  the  sin  of  Adam. 
This  leads  him  to  an  examination  there 
of  the  question  in  what  way  men  became 
sinners.  Here  the  design  is  to  show 
that  the  work  of  Christ  is  adapted  to 
overcome  the.  evils  of  the  sin  of  Adam 
in  one  specific  matter — the  matter  un- 
der discussion,  i.  e.  on  the  point  of  the 
resurrection;  and  his  argument  therefore 
requires  hinj  to  show  only  that  temporal 
death,  or  mortality,  was  introduced  by  the 
first  man,  and  that  this  has  been  counter- 
acted by  the  second  ;  and  to  this  specific 
point  the  interpretation  of  this  passage 
should  be  confined.  Nothing  is  more 
important  in  interpreting  the  Bible  than 
to  ascertain  the  spe^fic  point  in  the  ar- 
gument of  a  writer  to  be  defended  or 
illustrated,  and  then  to  confine  the  inter- 
pretation to  that.  The  argument  of  the 
apostle  here  is  ample  to  prove  that  all 
men  are  subjected  to  temporal  death  by 
the  sin  of  Adam ;  and  that  this  evil  is 
counteracted  fully  by  the  resurrection 
of  Christ,  and  the  resurrection  through 
him.  And  to  this  point  the  passage 
should  be  limited.  (4.)  If  this  passage 
means,  that  in  Adam,  or  by  him,  all  men 
became  sinners,  then  the  correspondent 
declaration  "  all  shall  be  made  alive" 
must  mean  that  all  men  shall  become 
righteous,  or  that  all  shall  be  saved. 
This  would  be  the  natural  and  obvious 
interpretation ;  since  the  words  "  be 
made  alive"  must  have  reference  to  the 
words  "  all  die,"  and  must  affirm  the 
correlative  and  opposite  fact.  If  the 
phrase  "all  die"  there  means  all  be- 
come sinners,  then  the  phrase  "  all  be 
made  alive"  must  mean  all  shall  bf 
made  holy,  or  be  recovered  from  their 
spiritual  death ;  and  thus  an  obvious 
argument  is  furnished  for  the  doctrine 


A.  D.  59.] 


CHAPTER  XV. 


of  universal  sjuvation,  which  it  is  dif- 
ficult, if  not  impossible,  to  meet.  It  is 
not  a  sufficient  answer  to  this  to  say, 
that  the  word  "  all,"  in  the  latter  part 
of  the  sentence,  means  all  the  elect,  or 
all  the  righteous ;  for  its  most  natural 
and  obvious  meaning:  is,  that  it  is  co- 
extensive with  the  word  "all"  in  the 
former  part  of  the  verse.  And  although 
it  has  been  held  by  many  who  suppose 
that  the  passage  refers  only  to  the  resur- 
rection of  the  dead,  that  it  means  that 
all  the  righteous  shall  be  raised  up,  or 
all  who  are  given  to  Christ,  yet  that  in- 
terpretation is  not  the  obvious  one,  nor 
is  it  yet  sufficiently  clear  to  make  it  the 
basis  of  an  argument,  or  to  meet  the 
strong  argument  which  the  advocate  of 
universal  salvation  will  derive  from  the 
former  interpretation  of  the  passage.  It 
i*  true  literally  that  ALL  the  dead  will 
rise ;  it  is  not  true  literally  that  all  who 
became  mortal,  or  became  sinners  by 
means  of  Adam,  will  be  saved.  And  it 
must  be  held  as  a  great  principle  that 
this  passage  is  not  to  be  JBO  interpreted 
as  to  teach  the  doctrine  of  the  salvation 
of  all  men.  At  least,  this  may  be  adopt- 
ed as  a  principle  in  the  argument  with 
those  who  adduce  it  to  prove  that  all 
men  became  sinners  by  the  transgres- 
sion of  Adam.  This  passage,  therefore, 
should  not  be  adduced  in  proof  of  the 
doctrine  of  imputation,  or  as  relating  to 
the  question  how  men  became  sinners, 
but  should  be  limited  to  the  subject  that 
was  immediately  under  discussion  in  the 
argument  of  the  apostle.  That  object 
was,  to  show  that  the  doctrine  of  the 
resurrection  by  Christ  was  such  as  to 
meet  the  obvious  doctrine  that  men  be- 
came mortal  by  Adam  ;  or  that  the  one 
was  adapted  to  counteract  the  other. 
1  Even  so  (si/T»).  In  this  manner; 
referring  not  merely  to  the  certainty  of 
the  event,  but  to  the  mode  or  manner. 
As  the  death  of  all  was  occasioned  by 
the  sin  of  one,  even  so,  in  like  manner, 
the  resurrection  of  all  shall  be  produced 
by  one.  His  resurrection  shall  meet 
and  counteract  the  evils  introduced  by 
the  other,  so  far  as  the  subject  under 
discussior.  is  concerned  ;  that  is,  so  far 
as  relates  to  temporal  death.  1  In 


Christ,  By  Christ;  in  viitue  of  him; 
or  as  the  result  of  his  death  and  resur- 
rection. Many  commentators  have  sup- 
posed that  the  word  "  all"  here  refers 
only  to  believers,  meaning  all  who  were 
united  to  Christ,  or  all  who  were  his 
friends  ;  all  included  in  a  covenant  with 
him ;  as  the  word  "  all"  in  the  former 
member  of  the  sentence  means  all  who 
were  included  in  the  covenant  with 
Adam;  that  is,  all  mankind.  But  to 
this  view  there  are  manifest  objections. 
(1.)  It  is  not  the  obvious  sense;  it  is 
not  that  which  will  occur  to  the  great 
mass  of  men  who  interpret  the  Scrip- 
tures on  the  principles  of  common 
sense ;  it  is  an  interpretation  which  is 
to  be  made  out  by  reasoning  and  by 
theology — always  a  suspicious  circum- 
stance in  interpreting  the  Bible.  (2.)  It 
is  not  necessary.  All  the  wicked  will 
be  raised  up  from  the  dead,  as  well  as 
all  the  righteous.  Dan.  xii.  2.  John  v. 
28,  29.  (3.)  The  form  of  the  passage 
requires  us  to  understand  the  word 
"all"  in  the  same  sense  in  both  mem- 
bers, unless  there  be  some  indispensable 
necessity  for  limiting  the  one  or  the 
other.  (4.)  The  argument  of  the  apos- 
tle requires  this.  For  his  object  is  to 
show  that  the  effect  of  the  sin  of  Adam, 
by  introducing  temporal  death,  will  be 
counteracted  by  Christ  in  raising  up  all 
who  die  ;  which  would  not  be  shown  if 
the  apostle  meant  to  say  that  only  a 
part  of  those  who  had  died  in  conse- 
quence of  the  sin  of  Adam  would  be 
raised  up.  The  argument  would  then 
be  inconclusive.  But  now  it  is  complete 
if  it  be  shown  that  all  shall  be  raised 
up,  whatever  may  become  of  them  af- 
terwards. The  sceptre  of  death  shall 
be  broken,  and  his  dominion  destroyed, 
by  the  fact  that  ALL  shall  be  raised  up 
from  the  dead.  1  Be  made  alive.  Be 
raised  from  the  dead;  be  made  alive,  in 
a  sense  contradistinguished  from  that  in 
which  he  here  says  they  were  subjected 
to  death  by  Adam.  If  it  should  be  held 
that  that  means  thai  all  were  made  win- 
ners by  him,  then  this  means,  as  has 
been  observed,  that  all  shall  be  made 
righteous,  and  the  doctrine  of  universal 
salvation  has  an  unanswerable  argu- 


t.  CORINTHIANS. 


23  But a  every  man  in  his  own 
order :  Christ  the  first-fruits ; 
afterward  they  that  are  Christ's, 


at  his  coming. 

24   Then    cometh    the 

a  lThess.4.15-17. 


end, 


when    he    shall 


[A.D.  59 

have    delivered 


up  the  kingdom  *  to  God,  even 
the  Father;  when  he  shall  have 
put  down  all  rule  and  all  author 
ity  and  power. 


b  Dan.7. 14,27 


merit ;  if  it  means,  as  it  obviously  does, 
that  all  were  subjected  to  temporal  death 
by  him,  then  it  means  t'nat  all  shall  be 
raised  from  the  dead  by  Christ. 

23.  But  every  man.  Every  one,  in- 
cluding Christ  as  well  as  others.  |  In 
Ids  own  order.  In  his  proper  order, 
rank,  place,  time.  The  word  tay^a. 
usually  relates  to  military  order  or  ar- 
ray ;  to  the  arrangement  of  a  cohort,  or 
band  of  troops  ;  to  their  being  properly 
marshalled  with  the  officers  at  the  head, 
and  every  man  in  his  proper  place  in 
the  ranks.  Here  it  means  that  there 
was  a  proper  order  to  be  observed  in  the 
resurrection  of  the  dead.  And  the  de- 
sign of  the  apostle  is,  probably,  to  coun- 
teract the  idea  that  the  resurrection  was 
passed  already,  or  that  there  was  no 
future  resurrection  to  be  expected.  The 
order  which  is  here  referred  to  is,  doubt- 
less, mainly  that  of  time,-  meaning  that 
Christ  would  be  first,  and  then  that  the 
others  would  follow.  But  it  also  means 
that  Christ  would  be  first,  because  it 
was  proper  that  he  should  be  first.  He 
was  first  in  rank,  in  dignity,  and  in  ho- 
nour ;  he  was  the  leader  of  all  others, 
and  their  resurrection  depended  on  his. 
And  as  it  was  proper  that  a  leader  or 
commander  should  have  the  first  place 
on  a  march,  or  in  an  enterprise  involving 
peril  or  glory,  so  it  was  proper  that 
Christ  should  be  first  in  the  resurrec- 
tion, and  that  the  others  should  follow 
on  in  due  order  and  time,  f  Christ 
the  first-fruits.  Christ  first  in  time, 
and  the  pledge  that  they  should  rise. 
See  note  on  ver.  20.  t  Afterward* 
After  he  has  risen.  Not  before,  be- 
cause their  resurrection  depended  on 
him.  t  They  that  are  Christ's.  They 
who  are  Christians.  The  apostle,  though 
in  ver.  22  he  had  stated  the  truth  that 
'.ill  the  dead  would  rise,  yet  here  only 
mentions  Christians,  because  to  them 


only  would  the  doctrine  be  of  any  con 
solation,  and  because  it  was  to  them 
particularly  that  this  whole  argument 
was  directed.  ^  At  his  coming.  When 
he  shall  come  to  judge  the  world,  and 
to  receive  his  people  to  himself.  This 
proves  that  the  dead  will  not  be  raised 
until  Christ  shall  reappear.  He  shall 
come  for  that  purpose ;  and  he  shall 
assemble  all  the  dead,  and  shall  take  his 
people  to  himself.  See  Matt.  xxv.  And 
this  declaration  fully  met  the  opinion 
of  those  who  held  that  the  resurrection 
was  past  already.  See  2  Tim.  ii.  18. 

24.  TJien  cometh  the  end.  Then  is 
the  end  ;  or  then  is  the  consummation. 
It  does  not  mean  that  the  end,  or  con- 
summation, is  to  follow  that  event;  but 
that  this  will  be  the  ending,  the  wind- 
ing up,  the  consummation  of  the  affairs 
under  the  mediatorial  reign  of  Christ. 
The  word  end  (TIM?)  denotes  properly 
a  limit,  termination,  completion  of  any 
thing.  The  proper  and  obvious  mean- 
ing of  the  word  here  is,  that  then  shall 
be  the  end  or  completion  of  the  work 
of  redemption.  That  shall  have  been 
done  which  was  intended  to  be  done 
by  the  incarnation  and  the  work  of  the 
atonement;  the  race  shall  be  redeem- 
ed ;  the  friends  of  God  shall  be  com 
pletely  recovered  ;  and  the  ad  in  in  lot  ra- 
tion of  the  affairs  of  the  universe  shall 
be  conducted  as  they  were  before  the 
incarnation  of  the  Redeemer.  Some 
understand  the  word  "  end"  here,  how- 
ever, as  a  metaphor,  meaning  '  the  last, 
or  the  rest  of  the  dead ;'  but  this  is  a 
forced  and  improbable  interpretation. 
The  word  end  here  may  refer  to  the 
end  of  human  affairs,  or  the  end  of  the 
kingdoms  of  this  world,  or  it  may  refer 
to  the  end  of  the  mediatorial  kingdom 
of  the  Redeemer ;  the  consummation 
of  his  peculiar  reign  and  work  resulting 
in  the  surrender  of  the  kingdom  to  th« 


.  59.] 


CHAPTER  XV. 


Father.  The  connexion  demands  the 
last  interpretation,  though  this  involves 
also  the  former.  K  When  he  shall  have 
delivered  up  (TaguJw).  This  word  means 
properly  to  give  near,  with,  or  to  any 
one ;  to  give  over,  to  deliver  up. — Ro- 
binson. It  is  applied  to  the  act  of  deli- 
vering up  persons  to  the  power  or  au- 
thority of  others,  as,  e.g.  to  magistrates 
for  trial  and  condemnation  (Matt.  v. 
85.  Mark  xv.  1.  Luke  xx.  20)  ;  to  lie- 
tors,  or  soldiers,  for  punishment  (Matt, 
xviii.  24)  ;  or  to  one's  enemies.  Matt, 
xx vi.  15.  It  is  applied  also  to  persons 
or  things  delivered  over  or  surrendered, 
to  do  or  suffer  any  thing.  Acts  xv.  26. 
1  Cor.  xiii.  3.  Eph.  iv.  19.  It  is  also 
applied  to  persons  or  things  delivered 
over  to  the  care,  charge,  or  supervision 
of  any  one,  in  the  sense  of  giving  up, 
intrusting,  committing.  Matt.  xi.  27  ; 
xxv.  14.  Luke  iv.  6.  10.  22.  Here  the 
obvious  sense  is  that  of  surrendering, 
giving  back,  delivering  up,  rendering 
up  that  which  had  been  received,  im- 
plying that  an  important  trust  had  been 
received,  which  was  now  to  be  rendered 
back.  And  according  to  this  interpreta- 
tion, it  means,  (1.)  That  the  Lord  Jesus 
had  received  or  been  intrusted  with  an 
important  power  or  office  as  mediator. 
Comp.  Note,  Matt,  xviii.  18.  (2.)  That 
he  had  executed  the  purpose  implied 
in  that  trust  or  commission ;  and,  (3.) 
That  he  was  now  rendering  back  to 
God  that  office  or  authority  which  he 
had  received  at  his  hands.  As  the 
work  had  been  accomplished  which  had 
been  contemplated  in  his  design ;  as 
there  would  be  no  further  necessity  for 
mediation  when  redemption  should  have 
been  made,  and  his  church  recovered 
from  sin  and  brought  to  glory  ;  there 
would  be  no  further  need  of  that  pecu- 
liar arrangement  which  had  been  im- 
plied in  the  work  of  redemption,  and, 
of  course,  all  the  intrustment  of  power 
involved  in  that  would  be  again  re- 
stored to  the  hands  of  God.  The  idea, 
says  Grotius,  is,  that  he  would  deliver 
up  the  kingdom  as  the  governors  of 
provinces  render  again  or  deliver  up 
Jheir  commission  and  authority  to  the 
Caesars  who  appointed  them  There 
27* 


is  no  absurdity  in  this  view.  For  if 
the  world  was  to  be  redeemed,  it  was 
necessary  that  the  Redeemer  should  be 
intrusted  with  power  sufficient  for  his 
work.  When  that  work  was  done,  and 
there  was  no  further  need  of  that  pecu- 
liar exercise  of  power,  then  it  would  be 
proper  that  it  should  be  restored,  or  that 
the  government  of  God  should  be  ad- 
ministered as  it  was  before  the  work  of 
redemption  was  undertaken  ;  that  the 
Divinity,  or  the  Godhead,  as  such, 
should  preside  over  the  destinies  of  the 
universe.  Of  course,  it  will  not  follow 
that  the  Second  Person  of  the  Trinity 
will  surrender  all  power,  or  cease  to 
exercise  government.  It  will  be  that 
power  only  which  he  had  as  Mediator ; 
and  whatever  part  in  the  administration 
of  the  government  of  the  universe  he 
shared  as  Divine  before  the  incarnation, 
he  will  still  share,  with  the  additional 
glory  and  honour  of  having  redeemed 
a  world  by  his  death.  ^  The  kingdom. 
This  word  means  properly  dominion 
reign,  the  exercise  of  kingly  power. 
In  the  New  Testament  it  means  com- 
monly the  reign  of  the  Messiah,  or  the 
dominion  which  God  would  exercise 
through  the  Messiah ;  the  reign  of  God 
over  men  by  the  laws  and  institutions 
of  the  Messiah.  See  Note,  Matt.  iii.  2. 
Here  it  means,  I  think,  evidently,  domi- 
nion in  general.  It  cannot  denote  the 
peculiar,  administration  over  the  world 
involved  in  the  work  of  mediation,  for 
that  will  be  ended ;  but  it  means  that 
the  empire,  the  sovereignty,  shall  have 
been  delivered  up  to  God.  His  enemies 
shall  have  been  subdued.  His  power 
shall  have  been  asserted.  The  authority 
of  God  shall  have  been  established,  and 
the  kingdom,  or  the  dominion,  shall  be 
in  the  hands  of  God  himself;  and  he 
shall  reign,  not  in  the  peculiar  form 
which  existed  in  the  work  of  media- 
tion, but  absolutely,  and  as  he  did  over 
obedient  minds  before  the  incarnation. 
1  To  God.  To  God  as  God ;  to  the 
Divinity.  The  Mediator  shall  have 
given  up  the  peculiar  power  and  rule 
as  Mediator,  and  it  shall  be  exercised 
by  God  as  God.  t  Even  the  Father 
And  (xx))  the  Father.  The  word  Fa 


313 


I.  CORINTHIANS. 


[A.  D  59 


ther,  as  applied  to  God  in  the  Scrip- 
tures, is  used  in  two  senses — to  desig- 
nate the  Father,  the  first  person  of  the 
Trinity  as  distinguished  from  the  Son ; 
and  in  a  broader,  wider  sense,  to  denote 
God  as  sustaining  the  relation  of  a  Fa- 
ther to  his  creatures ;  as  the  Father  of 
all.  Instances  of  this  use  are  too  nu- 
merous to  be  here  particularly  referred 
to.  It  is  in  this  latter  sense,  perhaps, 
that  the  word  is  used  here — not  to  de- 
note that  the  second  person  of  the  Tri- 
nity is  to  surrender  all  power  into  the 
hands  of  the  first,  or  that  he  is  to  cease 
to  exercise  dominion  and  control ;  but 
that  the  power  is  to  be  yielded  into  the 
hands  of  God  as  God,  i.  e.  as  the  uni- 
versal Father,  as  the  Divinity,  without 
being  exercised  in  any  peculiar  and 
special  manner  by  the  different  persons 
of  the  Godhead,  as  had  been  done  in 
the  work  of  redemption.  At  the  close 
of  the  work  of  redemption  this  peculiar 
arrangement  would  cease ;  and  God,  as 
the  universal  Father  and  Ruler  of  all, 
would  exercise  the  government  of  the 
world.  See,  however,  Note  on  ver.  28. 
1  When  he  shall  have  put  down.  When 
he  shall  have  abolished,  or  brought  to 
naught,  all  that  opposed  the  reign  of 
God.  1  All  rule,  &c.  All  those  mighty 
powers  that  opposed  God  and  resisted 
his  reign.  The  words  here  used  do  not 
seem  intended  to  denote  the  several  de- 
partments or  forms  of  opposition,  but 
to  be  general  terms,  meaning  that  what- 
ever opposed  God  should  be  subdued. 
They  include,  of  course,  the  kingdoms 
of  this  world ;  the  sins,  pride,  and  cor 
ruption  of  the  human  heart ;  the  powers 
of  darkness — the  spiritual  dominions 
that  oppose  God  on  earth  and  in  hell ; 
and  death  and  the  grave.  All  shall  be 
completely  subdued,  and  cease  to  inter- 
pose any  obstacles  to  the  advancement 
of  his  kingdom  and  to  his  universal 
reign.  A  monarch  reigns  when  all  his 
enemies  are  subdued  or  destroyed ;  or 
when  they  are  prevented  from  opposing 
his  will,  even  though  all  should  not  vo- 
luntarily submit  to  his  will.  The  fol- 
lowing remarks  of  Prof.  Bush  present  p. 
plausible  and  ingenious  view  of  this 


difficult  passage,  and  they  are,  therefore, 
subjoined  here.  "  If  the  opinion  of  the 
eminent  critic,  Storr,  may  be  admitted, 
that  the  kingdom  here  said  to  be  deli- 
vered up  to  the  Father  is  not  the  king- 
dom of  Christ,  but  the  rule  and  domi- 
nion of  all  adverse  powers — an  opinion 
rendered  very  probable  by  the  following 
words :  '  when  he  shall  have  put  down 
(Gr.  done  away,  abolished)  all  rule,  and 
all  authority  and  power,' — and  ver.  25, 
'  till  he  hath  put  all  enemies  under  his 
feet' — then  is  the  passage  of  identical 
import  with  Rev.  xi.  15,  referring  to 
precisely  the  same  period :  '  And  the 
seventh  angel  sounded  ;  and  there  were 
great  voices  in  heaven,  saying,  The 
kingdoms  of  the  world  are  become  the 
kingdoms  of  our  Lord  and  of  his  Christ; 
and  he  shall  reign  for  ever  and  ever.' 
It  is,  therefore,  we  conceive,  out  a  pe- 
culiar mode  of  denoting  the  transfer, 
the  making  over  of  the  kingdoms  of 
this  world  from  their  former  despotic 
and  antichristian  rulers  to  the  sove- 
reignty of  Jesus  Christ,  the  appointee,1 
heir  and  head  of  all  things,  whose  king- 
dom is  to  be  everlasting.  If  this  inter- 
pretation be  correct,  we  are  prepared  to 
advance  a  step  farther,  and  suggest  that 
the  phrase,  he  shall  have  delivered  up 
(Greek,  ;?•*£«/£),  be  understood  as  an 
instance  of  the  idiom  in  which  the  verb 
is  used  without  any  personal  nomina- 
tive, but  has  reference  to  the  purpost 
of  God  as  expressed  in  the  Scriptures  ,- 
so  that  the  passage  may  be  read,  '  Then 
cometh  the  end  (z.  e.  not  the  close,  the 
final  winding  up,  but  the  perfect  deve- 
lopement,  expansion,  completion,  con- 
summation of  the  divine  plans  in  regard 
to  this  world),  when  the  prophetic  an- 
nouncements of  the  Scriptures  require 
the  delivering  up  (i.  e.  the  making  over) 
of  all  adverse  dominion  into  the  hands 
of  the  Messiah,  to  whose  supremacy  we 
are  taught  to  expect  that  every  thing 
will  finally  be  made  subject." — Illus- 
trations of  Scripture.  A  more  extend- 
ed examination  of  this  difficult  passage 
may  be  seen  in  Storr's  Opuscula,  vol.  i« 
pp/274 — 282.  See  also  Biblical  Repo- 
sitory, vol.  iii.  pp.  748—755 


\.D.5**.] 

25  For  he "  must  reign,  till  he 
hath  put  all  enemies  under  his 
feet. 

a  Ps.2.6-10;  45.3-6;  110.1.  Eph.1-22.  Heb.1.13. 

25.  For  he  must  reign.    It  is  fit,  or 
proper  (/«?%  that  he  should  reign  till 
this  is  accomplished.     It  is  proper  that 
the  mediatorial  kingdom  should  conti- 
nue till  this  great  work  is  eliected.  The 
word  "must"  here  refers  to  the  pro- 
priety of  this  continuance  of  his  reign, 
and  to  the  fact  that  this  was  contem- 
plated and  predicted  as  the  work  which 
he   would   accomplish.      He   came   to 
subdue  all  his   enemies.     See    Ps.    ii. 
6—10;  or  Ps.  ex.  1,  "The  Lord  said 
unto  my  Lord,  Sit  thou  at  my  right 
hand  until  I  make  thine  enemies  thy 
footstool."     Paul,   doubtless,    had   this 
passage   in   his   eye   as   affirming  the 
necessity  that  he  should  reign  until  all 
his  foes  should  be  subdued.     That  this 
refers  to  the  Messiah  is  abundantly  clear 
from  Matt.  xxii.  44,  45. 

26.  The   last  enemy  that  shall  be 
destroyed  is  death.     The  other  foes  of 
God  should  be  subdued  before  the  final 
resurrection.    The  enmity  of  the  human 
heart  should  be  subdued  by  the  triumphs 
of  the  gospel.     The  sceptre  of  Satan 
should  be  broken  and  wrested  from  him. 
The  false  systems  of  religion  that  had 
tyrannized  over  men  should  be  destroyed. 
The  gospel  should  have  spread  every- 
where, and  the  world  be  converted  to 
God.     And  nothing  should  remain  but 
to  sv^ilue   or  destroy  death,  and   that 
wou'd  be  by  the  resurrection.    It  would 
be,  ((.)  Because  the  resurrection  would 
be  9  triumph  over  death,  showing  that 
there  was  one  of  greater  power,  and  that 
the  sceptre  would  be  wrested  from  the 
hands  of  death.     (2.)    Because  death 
would  cease  to  reign.     No  more  would 
ever  die.     AH  that  should  be  raised  up 
would  live  for  ever;  and  the  effects  of 
sin  and  rebellion  in  this  world  would  be 
thus  for  ever  ended,  and  the  kingdom 
of  God  restored.   Death  is  here  personi- 
fied   as    a   tyrant,  exercising   despotic 
power  over  the  human  race ;  and  he  is 
to  be  subdued. 


CHAPTER  XV. 


319 


26  The  last  enemy  that  shah 
be  destroyed b  is  death. 

27  For  he c  hath  put  all  things 

6  Hos.13.14.  2Tim.UO.  Rev.20.14.        c  Pa.8.6. 


27.  For  he  hath  put.  God  has  put 
by  promise,  purpose,  or  decree.  ^  All 
things  under  his  feet.  He  has  made 
all  things  subject  to  him ;  or  has  ap- 
pointed him  to  be  head  over  all  things. 
Comp.  Matt  xxvhi.  18.  John  xvii.  2. 
Eph.  i.  20 — 22.  It  is  evident  that  Paul 
here  refers  to  some  promise  or  prediction 
respecting  the  Messiah,  though  he  does 
not  expressly  quote  any  passage,  or 
make  it  certain  to  what  he  refers.  The 
words  "  hath  put  all  things  under  his 
feet"  are  found  in  Ps.  viii.  6,  as  appli- 
cable to  man,  and  as  designed  to  show 
the  dignity  and  dominion  of  man.  Whe- 
ther the  psalm  has  any  reference  to  the 
Messiah,  has  been  made  a  question. 
Those  who  are  disposed  to  see  an  exa- 
mination of  this  question,  may  find  it 
in  Stuart  on  the  Hebrews,  on  ch.  ii. 
6 — 8  ;  and  in  Excursus  ix.  of  the  same 
work,  pp.  568—570.  Ed.  1833.  In  the 
passage  before  us,  it  is  not  necessary 
to  suppose  that  Paul  meant  to  say  that 
the  psalm  had  a  particular  reference  to 
the  Messiah.  All  that  is  implied  is,  that 
it  was  the  intention  of  God  to  subdue 
all  things  to  him ;  this  was  the  general 
strain  of  the  prophecies  in  regard  to 
him ;  this  was  the  purpose  of  God  ;  and 
this  idea  is  accurately  expressed  in  the 
words  of  the  psalm ;  or  these  words 
will  convey  the  general  sense  of  the 
prophetic  writings  in  regard  to  the  Mes- 
siah. It  may  be  true,  also,  that  although 
the  passage  in  Ps.  viii.  has  no  immediate 
and  direct  reference  to  the  Messiah,  yet 
it  includes  him  as  one  who  possessed 
human  nature.  The  psalm  may  be 
understood  as  affirming  that  all  things 
were  subjected  to  human  nature  ;  i.  e. 
human  nature  had  dominion  and  control 
over  all.  But  this  was  more  particularly 
and  eminently  true  of  the  Messiah  than 
of  any  other  man.  In  all  other  cases, 
great  as  was  the  dignity  of  man,  yet  his 
control  over  "all  things"  was  limited 
and  partial.  In  the  Messiah  it  was 


I.  CORINTHIANS. 


[A.D.  59 


under  his  feet.  But  when  he 
saith,  All  things  are  put  under 
him;  it  is  manifest  that  he  is 


to  be  complete  and  entire.  His  domi- 
nion, therefore,  was  a  complete  fulfil- 
ment, i.  e.  filling  up  (srx^ay**)  of  the 
words  in  the  psalm.  Under  him  alone 
was  there  to  be  an 'entire  accomplish- 
ment of  what  is  there  said ;  and  as  that 
psalm  was  to  be  fulfilled,  as  it  was  to 
be  true  that  it  might  be  said  of  man 
that  all  things  were  subject  to  him,  it 
was  to  be  fulfilled  mainly  in  the  person 
of  the  Messiah,  whose  human  nature 
was  to  be  exalted  above  all  things. 
Comp.  Heb.  ii.  6 — 9.  ^  But  when  he 
faith.  When  God  says ,  or  when  it  is 
said ;  when  that  promise  is  made  re- 
specting the  Messiah.  ^  It  is  manifest. 
It  must  be  so ;  it  must  be  so  understood 
and  interpreted.  ^  That  he  is  excepted, 
&c.  That  God  is  excepted ;  that  it 
cannot  mean  that  the  appointing  power 
s  to  be  subject  to  him.  Paul  may  have 
made  this  remark  for  several  reasons. 
Perhaps,  (1.)  To  avoid  the  possibility 
oi  cavil,  or  misconstruction  of  the  phrase, 
"  all  things,"  as  if  it  meant  that  God 
would  be  included,  and  woultl  be  subdued 
to  him ;  as  among  the  heathen,  Jupiter 
is  labled  to  have  expelled  his  father  Sa- 
turn from  his  throne  and  from  heaven. 
(2.)  It  might  be  to  prevent  the  suppo- 
sition, from  what  Paul  had  said  of  the 
extent  of  the  Son's  dominion,  that  he 
was  in  any  respect  superior  to  the  Fa- 
ther. It  is  implied  by  this  exception 
here,  that  when  the  necessity  for  the 
peculiar  mediatorial  kingdom  of  the  Son 
should  cease,  there  would  be  a  resuming 
of  the  authority  and  dominion  of  the 
Father,  in  the  manner  in  which  it  sub- 
sisted before  the  incarnation.  (3.)  The 
expression  may  also  be  regarded  as  in- 
tensive or  emphatic  ;  as  denoting,  in  the 
most  absolute  sense,  that  there  was  no- 
Ihing  in  the  universe,  but  God,  which 
was  not  subject  to  him  God  was  the 
tnly  exception ;  and  his  dominion, 
herefore,  was  absolute  over  all  other 
eings  and  things. 
28.  And  when,  &c.  In  this  future 


excepted  which  did  put  all  things 
under  him. 

28  And  when  all  things  shal' 

time,  when  this  shall  be  accomplished 
This  implies  that  the  time  has  not  ye 
arrived,  and  that  his  dominion  is  now 
exercised,  and  that  he  is  carrying  for 
ward  his  plans  for  the  subjugation  of  al) 
things  to  God.  1  Shall  be  subdued  unto 
him.  Shall  be  brought  under  subjection 
When  all  his  enemies  shall  be  overcome 
and  destroyed ;  or  when  the  hearts  of 
the  redeemed  shall  be  entirely  subject  to 
God.  When  God's  kingdom  shall  be 
fully  established  over  the  universe.  It 
shall  then  be  seen  that  he  is  Lord  of  all. 
In  the  previous  verses  he  had  spoken  of 
the  promise  that  all  things  should  be 
subjected  to  God  ;  in  this,  he  speaks  of 
its  being  actually  done.  ^  Then  shall 
the  Son  also  himself  be  subject,  &c. 
It  has  been  proposed  to  render  this, 
"even  then  shall  the  Son,"  &c.;  imply- 
ing that  he  had  been  all  along  subject 
to  God;  had  acted  under  his  authority; 
and  that  this  subjection  would  continue 
even  then  in  a  sense  similar  to  that  in 
which  it  had  existed  ;  and  thai  Christ 
would  then  continue  to  exercise  a  dele- 
gated authority  over  his  people  and 
kingdom.  See  an  article  "  on  the  dura- 
tion of  Christ's  kingdom,"  by  Prof. 
Mills,  in  Bib.  Rep.  vol.  iii.  p.  748,  seq. 
But  to  this  interpretation  there  are  ob- 
jections. (1.)  It  is  not  the  obvious  in- 
terpretation. (2.)  It  does  not  seem  to 
comport  with  the  design  and  scope  of 
the  passage,  which  most  evidently  refers 
to  some  change,  or  rendering  back  of 
the  authority  of  the  Messiah  ;  or  to  some 
resumption  of  authority  by  the  Divinity, 
or  by  God  as  God,  in  a  different  sense 
from  what  existed  under  the  Messiah. 
(3.)  Such  a  statement  would  be  unne- 
cessary and  vain.  Who  could  reason- 
ably doubt  that  the  Son  would  be  as 
much  subject  to  God  when  all  things 
had  been  subdued  to  him  as  he  was 
before  !  (4.)  It  is  not  necessary  to  sup- 
pose this  in  order  to  reconcile  the  pas 
sage  with  what  is  said  of  the  perpetu- 
ity of  Christ's  kingdom  and  his  eternal 


A.D.  59.] 


CHAPTER  XV. 


321 


be  subdued"  unto  him,  then  shall 
the  Son  also  himself  be  subject 

aPhil.3.21.        6c.ll.3. 


unto  him  b  that  put  all  things 
under  him,  that  God  may  be  all 
in  all. 


reign.  That  he  would  reign;  that  his 
kingdom  would  be  perpetual,  and  that 
it  would  be  unending,  was  indeed  clear- 
ly predicted.  See  2  Sam.  vii.  16.  Ps. 
xlv.  6.  Isa.  ix.  6,  7.  Dan.  ii.  44 ;  vii. 
14.  Luke  i.  22,  23.  Heb.  i.  8.  But 
these  predictions  may  be  all  accom- 
plished on  the  supposition  that  the  pe- 
culiar mediatorial  kingdom  of  the  Mes- 
siah shall  be  given  up  to  God,  and  that 
ho  shall  be  subject  to  him.  For,  (a) 
His  kingdom  will  be  perpetual,  in  con- 
tradistinction from  the  kingdoms  of  this 
world.  They  are  fluctuating,  chang- 
ing, short  in  their  duration.  His  shall 
not  cease,  and  shall  continue  to  the  end 
of  time.  (6)  His  kingdom  shall  be 
perpetual  because  those  who  are  brought 
under  the  laws  of  God  by  him  shall 
remain  subject  to  those  laws  for  ever. 
The  sceptre  never  shall  be  broken,  and 
the  kingdom  shall  abide  to  all  eternity. 
(<:)  Christ,  the  Son  of  God,  in  his  di- 
vine nature,  as  God,  shall  never  cease 
fu  reign.  As  Mediator,  he  may  resign 
his  commission  and  his  peculiar  of- 
fice, having  made  an  atonement,  hav- 
ing recovered  his  people,  having  pro- 
tected and  guided  them  to  heaven. 
Y"et  as  one  with  the  Father;  as  the 
"  Father  of  the  everlasting  age"  (Isa. 
ix.  6),  he  shall  not  cease  to  reign.  The 
functions  of  a  peculiar  office  may  have 
been  discharged,  and  delegated  power 
laid  down,  and  that  which  appropri- 
ately belongs  to  him  in  virtue  of  his 
own  nature  and  relations  may  be  re- 
sumed and  executed  for  ever ;  and  it 
shall  still  be  true  that  the  reign  of  the 
Son  of  God,  in  union,  or  in  oneness 
with  the  Father,  shall  continue  for  ever. 
(5.)  The  interpretation  which  affirms 
that  the  Son  shall  then  be  subject  to 
the  Father  in  the  sense  of  laying  down 
his  delegated  authority,  and  ceasing  to 
exercise  his  mediatorial  reign,  has  been 
the  common  interpretation  of  all  times. 
This  remark  is  of  value  only,  because, 
in  the  interpretation  of  plain  words,  it 


is  not  probable  that  men  of  all  classes 
and  ranks  in  different  ages  would  err. 
1  The  Son  also  himself.  The  term 
"  Son  of  God"  is  applied  to  the  Lord 
Jesus  with  reference  to  his  human  na- 
ture, his  incarnation  by  the  Holy 
Ghost,  and  his  resurrection  from  the 
dead.  See  Note  on  Rom.  i.  4.  It  re- 
fers, I  apprehend,  to  that  in  this  place. 
It  does  not  mean  that  the  second  person 
in  the  Trinity,  as  such,  should  be  sub- 
ject to  the  first ;  but  it  means  the  In- 
carnate Son,  the  Mediator, — the  man 
that  was  born  and  that  was  raised  from 
the  dead,  and  to  whom  this  wide  do- 
minion had  been  given, — should  resign 
that  dominion,  and  that  the  govern- 
ment should  be  reassumed  by  the  Di- 
vinity as  God.  As  man,  he  shall  cease 
to  exercise  any  distinct  dominion. 
This  does  not  mean,  evidently,  that 
the  union  of  the  divine  and  human  na- 
ture will  be  dissolved ;  nor  that  im- 
portant purposes  may  not  be  answered 
by  that  continued  union  forever;  nor  that 
the  divine  perfections  may  not  shine  forth 
in  some  glorious  way  through  the  man 
Christ  Jesus  ;  but  that  the  purpose  of 
government  shall  no  longer  be  exer- 
cised in  that  way ;  the  mediatorial 
kingdom,  as  such,  shall  no  longer  be 
continued,  and  power  shall  be  exercised 
by  God  as  God.  The  redeemed  will 
still  adore  their  Redeemer  as  their  in- 
carnate God,  and  dwell  upon  the  re- 
membrance of  his  work  and  upon  his 
perfections  (Rev.  i.  5,  6 ;  v.  12  ;  xi. 
15)  ;  but  not  as  exercising  the  peculiar 
power  which  he  now  has,  and  which 
was  needful  to  effect  their  redemption. 
t  That  God  may  be  all  in  all.  That 
God  may  be  SUPREME  ;  that  the  Di- 
vinity, the  Godhead,  may  rule  ;  and  that 
it  may  be  seen  that  he  is  the  Sovereign 
over  all  the  universe.  By  the  word 
"God"  (o  0sic),  Whitby  and  Ham- 
mond, I  think  correctly,  understand  the 
Godhead,  the  Divine  Nature,  the  Di- 
vinity, consisting  of  the  thre*  persons. 


I.  CORINTHIANS. 


[A.  D.  59, 


29  Else  what  shall  they  do 


which  "  are  baptized  for  the  dead, 


a  Kom.G.3.4. 


without  respect  to  any  peculiar  office  or 
kingdom. 

29.  Else  what  shall  they  do,  &c. 
The  apostle  here  resumes  the  argument 
for  the  resurrection  which  was  inter- 
rupted at  ver.  19.  He  goes  on  to  state 
further  consequences  which  must  fol- 
l.)w  from  the  denial  of  this  doctrine, 
and  thence  infers  that  the  doctrine  must 
be  true.  There  is,  perhaps,  no  passage 
of  the  New  Testament  in  respect  to 
which  there  has  been  a  greater  variety 
of  interpretation  than  this ;  and  the 
views  of  expositors  now  by  no  means 
harmonize  in  regard  to  its  meaning. 
It  is  possible  that  Paul  may  here  refer 
U  some  practice  or  custom  which  exist- 
ed in  his  time  respecting  baptism, 
the  knowledge  of  which  is  now  lost. 
The  various  opinions  which  have  been 
entertained  in  regard  to  this  passage, 
together  with  an  examination  of  them, 
may  be  seen  in  Pool's  Synopsis,  Ro- 
senmUIler,  and  Bloomfield.  It  may  be 
not  useless  just  to  refer  to  some  of 
them,  that  the  perplexity  of  commenta- 
tors may  be  seen.  (1.)  It  has  been 
held  by  some  that  by  "  the  dead"  here  is 
meant  the  Messiah  who  was  put  to  death, 
the  plural  being  used  for  the  singular, 
meaning  "the  dead  one."  (2.)  By  others, 
that  the  word  baptized  here  is  taken  in 
the  sense  of  washing,  cleansing,  puri- 
fying, as  in  Matt.  viii.  4.  Heb.  ix.  10, 
and  that  the  sense  is,  that  the  dead 
were  carefully  washed  and  purified 
when  buried,  with  the  hope  of  the  re- 
surrection, and,  as  it  were,  preparatory 
to  that.  (3.)  By  others,  that  to  be  bap- 
tized for  the  dead  means  to  be  baptized 
as  dead,  being  baptized  into  Christ, 
and  buried  with  him  in  baptism,  and 
that  by  their  immersion  they  were  re- 
garded as  dead.  (4.)  By  others,  that 
the  apostle  refers  to  a  custom  of  vicari- 
ous baptism,  or  being  baptized  for  those 
who  were  dead,  referring  to  the  prac- 
tice of  having  some  person  baptized  in 
the  place  of  one  who  had  died  without 
baptism.  This  was  the  opinion  of  Gro- 
tius,  Michaelis,  Tertullian,  and  Am- 


brose. Such  was  the  estimate  which 
was  formed,  it  is  supposed,  of  the  im- 
portance of  baptism,  that  when  one 
had  died  without  being  baptized,  some 
other  person  was  baptized  over  his  dead 
body  in  his  place.  That  this  custom 
prevailed  in  the  church  after  the  time 
of  Paul,  has  been  abundantly  proved 
by  Grotius,  and  is  generally  admitted. 
But  the  objections  to  this  interpreta- 
tion are  obvious,  (a)  There  is  no  evi- 
dence that  such  a  custom  prevailed  in 
the  time  of  Paul.  (b~)  It  cannot  be  be- 
lieved that  Paul  would  give  counte- 
nance to  a  custom  so  senseless  and  so 
contrary  to  the  Scripture,  or  that  he 
would  make  it  the  foundation  of  a  so- 
lemn argument,  (c)  It  does  not  ac- 
cord with  the  strain  and  purpose  of  his 
argument.  If  this  custom  had  been 
referred  to,  his  design  would  have  led 
him  to  say, '  What  will  become  of  them 
for  whom  others  have  been  baptized  1 
Are  we  to  believe  that  they  have  pe- 
rished ]'  (d)  It  is  far  more  probable 
that  the  custom  referred  to  in  this  opi- 
nion arose  from  an  erroneous  interpret- 
ation of  this  passage  of  Scripture,  than 
that  it  existed  in  the  time  of  Paul. 
(5.)  There  remain  two  other  opinions, 
both  of  which  are  plausible,  and  one 
of  which  is  probably  the  true  one.  One 
is,  that  the  word  baptized  is  used  here 
as  it  is  in  Matt.  xx.  22,  23.  Mark  x. 
39.  Luke  xii.  50,  in  the  sense  of  being 
overwhelmed  with  calamities,  trials,  and 
sufferings ;  and  as  meaning  that  the 
apostles  and  others  were  subjected  to 
great  trials  on  account  of  the  dead,  i.  e. 
in  the  hope  of  the  resurrection  ;  or 
with  the  expectation  that  the  dead 
would  rise.  This  is  the  opinion  of 
Lightfoor,  Rosenmiiller,  Pearce,  Hom- 
bcrg,  Krause,  and  of  Prof.  Robinson 
(Lex.  art.  B*5rr/£»),  and  has  much  thai 
is  plausible.  That  the  word  is  thus 
used  to  denote  a  deep  sinking  into  ca- 
lamities, there  can  be  no  doubt.  And 
that  the  apostles  and  early  Christians 
subjected  themselves,  or  were  subjected 
to  great  and  overwhelming  calamities 


A.  D.  59.] 


CHAPTER  XV 


325 


if  the  dead  rise  not  at  all  ?  why 
are  they  then  baptized  for  the 
dead? 


30   And    why   stand    we    in 
"jeopardy  every  hour? 


a2Cor.ll.26. 


on  account  of  the  hope  of  the  resur- 
rection, is  equally  clear.  This  inter- 
pretation, also,  agrees  with  the  general 
tenor  of  the  argument ;  and  is  an  ar- 
gument for  the  resurrection.  And  it 
implies  that  this  was  the  full  and  con- 
stant belief  of  all  who  endured  these 
trials,  that  there  would  be  a  resurrec- 
tion of  the  dead.  The  argument 
would  be,  that  they  should  be  slow  to 
adopt  an  opinion  which  would  imply 
that  all  their  sufferings  were  endured 
for  naught,  and  that  God  had  support- 
ed them  in  this  in  vain ;  that  God  had 
plunged  them  into  all  these  sorrows, 
and  had  sustained  them  in  them  only 
to  disappoint  them.  That  this  view  is 
plausible,  and  that  it  suits  the  strain  of 
remark  in  the  following  verses,  is  evi- 
dent. But  there  are  objections  to  it. 
(a)  It  is  not  the  usual  and  natural  mean- 
ing of  the  word  baptize.  (6)  A  meta- 
phorical use  of  a  word  should  not  be  re- 
sorted to  unless  necessary,  (c)  The 
literal  meaning  of  the  word  here  will 
as  well  meet  the  design  of  the  apostle 
as  the  metaphorical,  (c?)  This  inter- 
pretation does  not  relieve  us  from  any  of 
the  difficulties  in  regard  to  the  phrase 
"  for  the  dead  ;"  and,  (e)  It  is  altogether 
more  natural  to  suppose  that  the  apos- 
tle would  derive  his  argument  from  the 
baptism  of  all  who  were  Christians, 
than  from  the  figurative  baptism  of  a 
few  who  went  into  the  perils  of  mar- 
tyrdom.— The  other  opinion,  therefore, 
is,  that  the  apostle  here  refers  to  bap- 
tism as  administered  to  all  believers. 
This  is  the  mo«t  correct  opinion ;  is  the 
most  simple,  and  best  meets  the  design 
of  the  argument.  According  to  this, 
it  means  that  they  had  been  baptized 
with  the  hops  and  expectation  of  a  re- 
surrection of  *he  dead.  They  had  re- 
ceived th:«  zf  one  of  the  leading  doc- 
trines of  t-ie  gospel  when  they  were 
baptized.  It  was  a  part  of  their  full 
find  fir.p  «>elief  that  the  dead  would 
'i*e.  The  argument  according  to  this 


interpretation  is,  that  this  was  an  essen- 
tial article  of  the  faith  of  a  Christian ; 
that  it  was  embraced  by  all ;  that  it 
constituted  a  part  of  their  very  pro- 
fession ;  and  that  for  any  one  to 
deny  it  was  to  deny  that  which  enter- 
ed into  the  very  foundation  of  the 
Christian  faith.  If  they  embraced  a 
different  doctrine,  if  they  denied  the 
doctrine  of  the  resurrection,  they  struck 
a  blow  at  the  very  nature  of  Christi- 
anity, and  dashed  all  the  hopes  which 
had  been  cherished  and  expressed  at 
their  baptism.  And  what  could  they 
do  1  What  would  become  of  them  1 
What  would  be  the  destiny  of  all  who 
were  thus  baptized  1  Was  it  to  be  be- 
lieved that  all  their  hopes  at  baptism 
were  vain,  and  that  they  would  all  pe- 
rish 1  As  such  a  belief  could  not  be 
entertained,  the  apostle  infers  that,  if 
they  held  to  Christianity  at  all,  they 
must  hold  to  this  doctrine  as  a  part  of 
their  very  profession.  According  to 
this  view,  the  phrase  "  for  the  dead" 
means,  with  reference  to  the  dead ; 
with  direct  allusion  to  the  condition  of 
the  dead,  and  their  hopes ;  with  a  be- 
lief that  the  dead  will  rise.  It  is  evi- 
dent that  the  passage  is  elliptical,  and 
thus  seems  to  be  as  probable  as  any  in- 
terpretation which  has  been  suggested. 
Mr.  Locke  says,  frankly,  "  What  this 
baptizing  for  the  dead  was,  I  know  not ; 
but  it  seems,  by  the  following  verses,  to 
be  something  wherein  they  exposed 
themselves  to  the  danger  of  death." 
Tindal  translates  it,  "  over  the  dead." 
Dodd ridge  renders  it,  "  in  the  room  of 
the  dead,  who  are  just  fallen  in  the 
cause  of  Christ,  but  are  yet  supported 
by  a  succession  of  new  converts,  who 
immediately  offer  themselves  to  fill  up 
their  places,  as  ranks  of  soldiers  that 
advance  to  the  combat  in  the  room  of 
their  companions  who  have  just  been 
slain  in  their  sight." 

30.  And  why  stand  we  in  jeopardy* 
Why  do  we  constantly  risk  our  lives. 


1    CORINTHIANS. 


[A.  D.  59. 


31   1  protest  by  1  your  rejoic- 
ing a  which    I    have    in    Christ 

some  read,  our.       a  Phi  1.3.3. 


Jesus    our   Lord,    1  *  die    daily 
32  If  2  after   the    manner  of 

b  Rom.8.36.        »  or,  to  speak  after. 


and  encounter  danger  of  every  kind. 
This  refers  particularly  to  Paul  himself 
and  the  other  apostles,  who  were  con- 
stantly exposed  to  peril  by  land  or  by 
sea  in  the  arduous  work  of  making 
known  the  gospel.  The  argument  here 
is  plain.  It  is,  that  such  efforts  would 
would  be  vain,  useless,  foolish,  unless 
there  was  to  be  a  glorious  resurrection. 
They  had  no  other  object  in  encoun- 
tering these  dangers  than  to  make 
known  the  truths  connected  with  that 
glorious  future  state  ;  and  if  there  were 
no  such  future  state,  it  would  be  wise 
for  them  to  avoid  these  dangers.  '  It 
would  not  be  supposed  that  we  would 
encounter  these  perils  constantly,  unless 
we  were  sustained  with  the  hope  of  the 
resurrection,  and  unless  we  had  evi- 
dence which  convinced  our  own  minds 
that  there  would  be  such  a  resurrection.' 
1  Every  hour.  Constantly.  Comp.  2 
Cor.  xv.  26.  So  numerous  were  their 
dangers,  that  they  might  be  said  to  oc- 
cur every  hour.  This  was  particularly 
the  case  in  the  instance  to  which  he 
refers  in  Ephesus.  ver.  32. 

31.  I  protest  (wi).  This  is  a  particle 
of  swearing,  and  denotes  a  strong  asse- 
veration. The  subject  was  important ; 
it  deeply  interested  his  feelings ;  and 
he  makes  in  regard  to  it  a  strong  pro- 
testation. Comp.  John  iii.  5.  '  I  so- 
lemnly affirm,  or  declare.'  ^By  your 
rejoicing;.  Many  MSS.  here  read  "  by 
our  rejoicing,"  but  the  correct  reading 
is  doubtless  that  which  is  in  the  pre- 
sent Greek  text,  by  your  rejoicing. 
The  meaning  of  the  phrase,  which  is 
admitted  by  all  to  be  obscure,  is  proba- 
bly, *  I  protest,  or  solemnly  declare  by 
the  glorying  or  exultation  which  I  have 
on  your  account ;  by  all  my  ground  of 
glorying  in  you ;  by  all  the  confident 
boasting  and  expectation  which  I  have 
of  your  salvation.'  He  hoped  for  their 
salvation.  He  had  laboured  for  that. 
He  had  boasted  of  it,  and  confidently 
believed  that  they  would  be  saved.  Re- 
garding that  as  safe  and  certain,  he 


says  it  was  just  as  certain  that  he  died 
daily  on  account  of  the  hope  and  be- 
lief of  the  resurrection.  *  By  oui 
hopes  and  joys  as  Christians;  by  oui 
dearest  expectations  and  grounds  cf 
confidence,  I  swear,  or  solemnly  declare, 
that  I  die  daily.'  Men  swear  or  af- 
firm by  their  objects  of  dearest  affec- 
tion and  desire ;  and  the  meaning  here 
is,  *  So  certainly  as  I  confidently  expect 
your  salvation,  and  so  certainly  as  we 
look  to  eternal  life,  so  certain  is  it  that 
I  am  constantly  exposed  to  die,  and 
suffer  that  which  may  be  called  a  daily 
death.'  1  Which  I  have  in  Christ  Je- 
sus. The  rejoicing,  boasting,  glory- 
ing in  regard  to  you  which  I  am  per- 
mitted to  cherish  through  the  grace 
and  favour  of  the  Saviour.  His  boast- 
ing, or  confident  expectation  in  regard 
to  the  Corinthians,  he  enjoyed  only  by 
the  mercy  of  the  Lord  Jesus,  and  he 
delighted  to  trace  it  to  him.  ^  /  die 
daily.  Comp.  Rom.  viii.  36.  I  en- 
dure so  many  sufferings  and  persecu- 
tions, that  it  may  be  said  to  be  a  daily 
dying.  I  am  constantly  in  danger  of 
my  life  ;  and  my  sufferings  each  day  are 
equal  to  the  pains  of  death.  Probably 
Paul  here  referred  particularly  to  the 
perils  and  trials  which  he  then  endured 
at  Ephesus  ;  and  his  object  was  to  im- 
press their  minds  with  the  firmness  of 
his  belief  in  the  certainty  of  the  resur- 
rection, on  account  of  which  he  suffer- 
ed so  much,  and  to  show  them  that  all 
their  hopes  rested  also  on  this  doctrine 
32.  If  after  the  manner  of  men 
Marg.  To  speak  after  the  manner  of 
men  (x.*rai  uvS-g«Tcy).  There  has  been 
a  great  difference  of  opinion  in  regard 
to  the  meaning  of  these  words.  The 
following  are  some  of  the  interpreta- 
tions proposed.  (1.)  If  I  have  fought 
after  the  manner  of  men,  who  act  only 
with  reference  to  this  life,  and  on  the 
ordinary  principles  of  human  conduct, 
as  men  fought  with  wild  beasts  in  the 
amphitheatre.  (2.)  Or  if,  humanlj 
speaking,  or  speaking  after  the  mannei 


A.D   59.] 


CHAPTER  XV. 


men  I  have  fought  with  beasts 
at  Ephesus,  what  advantageth  it 
me,  if  the  dead  rise  not?  Let 


of  men,  I  haie  fought,  referring  to  the 
fact  that  he  had  contended  with  men 
who  should  be  regarded  as  wild  beasts. 
(3.)  Or,  that  I  may  speak  of  myself  as 
men  speak,  that  I  may  freely  record  the 
events  of  my  life,  and  speak  of  what  has 
occurred.  (4.)  Or,  I  have  fought  with 
wild  beasts  as  far  as  it  was  possible  for 
man  to  do  it  while  life  survived.  (5.) 
Or,  as  much  as  was  in  the  power  of 
man,  who  had  destined  me  to  this ;  if, 
so  far  as  depended  on  man's  will,  I 
fought,  supposing  that  the  infuriated 
multitude  demanded  that  I  should  be 
thus  punished.  So  Chrysostom  un- 
derstands it.  (6.)  Or,  that  Paul  actually 
fought  with  wild  beasts  at  Ephesus. 
(7.)  Others  regard  this  as  a  supposable 
case ;  on  the  supposition  that  I  had 
fought  with  wild  beasts  at  Ephesus. 
Amidst  this  variety  of  interpretation,  it 
is  not  easy  to  determine  the  true  sense 
of  this  difficult  passage.  The  following 
thoughts,  however,  may  perhaps  make 
it  clear. 

(1.)  Paul  refers  to  some  real  occur- 
rence at  Ephesus.  This  is  manifest 
from  the  whole  passage.  It  is  not  a 
supposable  case. 

(2.)  It  was  some  one  case  when  his 
life  was  endangered,  and  when  it  was 
regarded  as  remarkable  that  he  escaped 
and  survived.  Comp.  2  Cor.  i.  8 — 10. 

(3.)  It  was  common  among  the  Ro- 
mans, and  the  ancients  generally,  to 
expose  criminals  to  fight  with  wild  beasts 
in  the  amphitheatre  for  the  amusement 
of  the  populace.  In  such  cases  it  was 
but  another  form  of  dooming  them  to 
certain  death,  since  there  was  no  human 
possibility  of  escape.  See  Adams'  Rom. 
Ant.,  p.  344.  That  this  custom  prevailed 
at  the  East,  is  apparent  from  the  fol- 
lowing extract  from  Rosenmiiller ;  and 
there  is  no  improbability  in  the  supposi- 
tion that  Paul  was  exposed  to  this : — 
"  The  barbarous  custom  of  making  men 
combat  with  wild  beasts  has  prevailed 
in  the  East  down  to  the  most  modem 
28 


us  a  eat  and  drink,  for  to-morrow 
we  die. 

aEccl.2.24. 


times.  Jurgen  Andersen,  who  visited 
the  states  of  the  Great  Mogul  in  1646, 
gives  an  account  in  his  Travels  of  such 
a  combat  with  animals,  which  he  wit- 
nessed at  Agra,  the  residence  of  the 
Great  Mogul.  His  description  affords 
a  lively  image  of  those  bloody  spectacles 
in  which  ancient  Rome  took  so  much 
pleasure,  and  to  which  the  above  words 
of  the  apostle  refer.  Alamardan-chan, 
the  governor  of  Cashmire,  who  sat 
among  the  chans,  stood  up,  and  ex- 
claimed, '  It  is  the  will  and  desire  of 
the  great  mogul,  Schah  Choram,  that 
if  there  are  any  valiant  heroes  who  will 
show  their  bravery  by  combating  with 
wild  beasts,  armed  with  shield  and 
sword,  let  them  come  forward ;  if  they 
conquer,  the  mogul  will  load  them  with 
great  favour,  and  clothe  their  counte- 
nance with  gladness.'  Upon  this  three 
persons  advanced,  and  offered  to  under- 
take the  combat.  Alamardan-chan  again 
cried  aloud,  « None  should  have  any 
other  weapon  than  a  shield  and  a 
sword  ;  and  whosoever  has  any  breast- 
plate under  his  clothes  should  lay  it 
aside,  and  fight  honourably.'  Hereupon 
a  powerful  lion  was  let  into  the  garden, 
and  one  of  the  three  men  above  men- 
tioned advanced  against  him ;  the  lion, 
on  seeing  his  enemy,  ran  violently  up 
to  him ;  the  man,  however,  defended 
himself  bravely,  and  kept  off"  the  lion 
for  a  good  while,  till  his  arms  grew 
tired;  the  lion  then  seized  the  shield 
with  one  paw,  and  with  the  other  his 
antagonist's  right  arm,  so  that  he  was 
not  able  to  use  his  weapon  ;  the  latter, 
seeing  his  life  in  danger,  took  with  his 
left  hand  his  Indian  dagger,  which  he 
had  sticking  in  his  girdle,  and  thrust  it 
as  far  as  possible  into  the  lion's  mouth ; 
the  lion  then  let  him  go ;  the  man,  how- 
ever,  was  not  idle,  but  cut  the  lion  al- 
most through  with  one  stroke,  and  after 
that  entirely  to  pieces.  Upon  this  vic- 
tory the  common  people  began  to  shout, 
and  ct»H  out,  '  Than*1  God,  he  has  con- 


I.  CORINTHIANS. 


[A.  D  59, 


queied.'  But  the  mogul  said,  smiling, 
to  this  conqueror,  '  Thou  art  a  brave 
warrior,  and  hast  fought  admirably ! 
But  did  I  not  command  to  fight  honour- 
ably only  with  shield  and  sword  1  But, 
like  a  thief,  thou  hast  stolen  the  life  of 
the  lion  with  thy  dagger.'  And  imme- 
diately he  ordered  two  men  to  rip  up 
his  belly,  and  to  place  him  upon  an 
elephant,  and,  as  an  example  to  others, 
to  lead  him  about,  which  was  done  on 
the  spot.  Soon  after  a  tiger  was  set 
loose ;  against  which  a  tall,  powerful 
man  advanced  with  an  air  of  defiance, 
as  if  he  would  cut  the  tiger  up.  The 
tiger,  however,  was  far  too  sagacious 
and  active,  for,  in  the  first  attack,  he 
seized  the  combatant  by  the  neck,  tore 
his  throat,  and  then  his  whole  body  in 
pieces.  This  enraged  another  good  fel- 
low, but  little,  and  of  mean  appearance, 
from  whom  one  would  not  have  ex- 
pected it :  he  rushed  forward  like  one 
mad,  and  the  tiger  on  his  part  undaunt- 
edly flew  at  his  enemy  ;  but  the  man  at 
the  first  attack  cut  off  his  two  fore  paws, 
so  that  he  fell,  and  the  man  cut  his  body' 
to  pieces.  Upon  this  the  king  cried, 
'  What  is  your  name  ?'  He  answered, 
'  My  name  is  Geyby.'  Soon  after  one 
of  the  king's  servants  came  and  brought 
hirn  a  piece  of  gold  brocade,  and  said, 
'  Geyby,  receive  the  robe  of  honour  with 
which  the  mogul  presents  you.'  He 
took  the  garment  with  great  reverence, 
kissed  it  three  times,  pressing  it  each 
time  to  his  eyes  and  breast,  then  held 
it  up,  and  in  silence  put  up  a  prayer  for 
the  health  of  the  mogul ;  and  when  he 
concluded  it,  he  cried,  '  May  God  let 
him  become  as  great  as  Tamerlane, 
from  whom  he  is  descended.  May  he 
live  seven  hundred  years,  and  his  house 
continue  to  eternity !'  Upon  this  he 
was  summoned  by  a  chamberlain  to  go 
from  the  garden  up  to  the  king;  and 
when  he  came  to  the  entrance,  he  was 
received  by  two  chans,  who  conducted 
him  between  them  to  kiss  the  mogul's 
feet.  And  when  he  was  going  to  retire, 
the  king  said  to  hirn,  '  Praised  be  thou, 
Geyby-chan,  for  thy  valiant  deeds,  and 
this  name  sh*Jt  *b«u  keep  to  eternity. 


I  am  your  gracious  master,  and  thou  art 
my  slave.'  " — Bush's  Illustrations. 

(4.)  It  is  the  most  natural  interpret- 
ation to  suppose  that  Paul,  on  some 
occasion,  had  such  a  contest  with  a 
wild  beast  at  Ephesus.  It  is  that  which 
would  occur  to  the  great  mass  of  the 
readers  of  the  New  Testament  as  the 
obvious  meaning  of  the  passage. 

(5.)  The  state  of  things  in  Ephesus 
when  Paul  was  there  (Acts  xix.)  was 
such  as  to  make  it  nowise  improbable 
that  he  would  be  subjected  to  such  a 
trial. 

(6.)  It  is  no  objection  to  this  sup- 
position that  Luke  has  not  recorded  this 
occurrence  in  the  Acts  of  the  Apostles. 
No  conclusion  adverse  to  this  supposi- 
tion can  be  drawn  from  the  mere  silence 
of  the  historian.  Mere  silence  is  not  a 
contradiction.  There  is  no  reason  to 
suppose  that  Luke  designed  to  record 
all  the  perils  which  Paul  endured.  In- 
deed, we  know  from  2  Cor.  xi.  24 — 27, 
that  there  must  have  been  many  dan- 
gers which  Paul  encountered  which  are 
not  referred  to  by  Luke.  It  must  have 
happened,  also,  that  many  important 
events  must  have  taken  place  during 
Paul's  abode  at  Ephesus  which  are  not 
recorded  by  Luke.  Acts  xix.  Nor  is  it 
any  objection  to  this  supposition  that 
Paul  does  not,  in  2  Cor.  xi.  24 — 27, 
mention  particularly  this  contest  with  a 
wild  beast  at  Ephesus.  His  statement 
there  is  general.  He  does  not  descend 
into  particulars.  Yet,  in  2  Cor.  xi.  23, 
he  says  that  he  was  "  in  deaths  oft," — 
a  statement  which  is  in  accordance  with 
the  supposition  that  in  Ephesus  he  may 
have  been  exposed  to  death  in  some 
cruel  manner. 

(7.)  The  phrase  nurd  uv^urrov,  as  a 
man,  may  mean,  that  to  human  appear* 
ance,  or  so  far  as  man  was  concerned, 
had  it  not  been  for  some  divine  inter- 
position, he  would  have  beei  a  prey  to 
the  wild  beasts.  Had  not  God  inter- 
posed and  kept  him  from  harm,  as  in 
the  case  of  the  viper  at  Melita  (Acts 
xxviii.  5),  he  would  have  beei  put  to 
death.  He  was  sentenced  to  this ;  waa 
thrown  to  the  wild  beast;  had  everv 


.  59.] 


CHAPTER  XV. 


327 


33    Be    not   deceived :    evil a 


a  c.5.6. 


human  prospect  of  dying ;  it  was  done 
on  account  of  his  religion ;  and  but  for 
the  interposition  of  God,  he  would  have 
died.  This  I  take  to  be  the  fair  and 
obvious  meaning  of  this  passage,  de- 
manded alike  by  the  language  which  is 
used  and  by  the  tenor  of  the  argument 
in  which  it  is  found. 

t  What  advantageth  it  me?  What 
benefit  shall  I  have]  Why  should  I 
risk  my  life  in  this  manner]  See  Note 
on  ver.  19.  ^  Let  us  eat  and  drink. 
These  words  are  taken  from  Isa.  xxii. 
13.  In  their  original  application  they 
refer  to  the  Jews  when  besieged  by 
Sennacherib  and  the  army  of  the  Assy- 
rians. The  prophet  says,  that  instead 
of  weeping,  and  fasting,  and  humilia- 
tion, as  became  them  in  such  circum- 
stances, they  had  given  themselves  up 
to  feasting  and  revelry,  and  that  their 
language  was,  "  Let  us  eat  and  drink, 
for  to-morrow  we  shall  die;"  that  is, 
shere  is  no  use  in  offering  resistance,  or 
m  calling  upon  God.  We  must  die; 
and  we  may  as  well  enjoy  life  as  long 
as  it  lasts,  and  give  ourselves  up  to  un- 
restrained indulgence.  Paul  does  not 
quote  these  words  as  having  any  ori- 
ginal reference  to  the  subject  of  the  re- 
surrection, but  as  language  appropriate- 
ly expressing  the  idea,  that  if  there  is  no 
future  state ;  if  no  resurrection  of  the 
dead  ;  if  no  happy  result  of  toils  and 
sufferings  in  the  future  world,  it  is  vain 
and  foolish  to  subject  ourselves  to  trials 
and  privations  here.  We  should  rather 
make  the  most  of  this  life;  enjoy  all 
the  comfort  we  can ;  and  make  pleasure 
our  chief  good,  rather  than  look  for 
happiness  in  a  future  state.  This  seems 
to  be  the  language  of  the  great  mass  of 
the  world.  They  look  to  no  future  state. 
They  have  no  prospect,  no  desire  of 
heaven ;  and  they,  therefore,  seek  for 
happiness  here,  and  give  themselves  up 
to  unrestrained  enjoyment  in  this  life. 
1  To-morrow.  Very  soon.  We  have 
no  security  of  life ;  and  death  is  so  near 
that  it  may  be  said  we  must  die  to- 


communications     corrupt    good 


manners. 


morrow.  ^  We  die.  We  must  die.  The 
idea  here  is, '  We  must  die,  without  the 
prospect  of  living  again,  unless  the  doc- 
trine of  the  resurrection  be  true.' 

33.  Be  not  deceived.  By  your  false 
teachers,  and  by  their  smooth  and  plau- 
sible arguments.  This  is  an  exhorta- 
tion. He  had  thus  far  been  engaged  in 
an  argument  on  the  subject.  He  now 
entreats  them  to  beware  lest  they  be  de- 
ceived— a  danger  to  which  they  were 
very  liable  from  their  circumstances. 
There  was,  doubtless,  much  that  was 
plausible  in  the  objections  to  the  doc- 
trine of  the  resurrection  ;  there  was 
much  subtilty  and  art  in  their  teachers, 
who  denied  this  doctrine  ;  perhaps,  there 
was  something  in  the  character  of  their 
own  minds,  accustomed  to  subtle  and 
abstruse  inquiry  rather  than  to  an  ex- 
amination of  simple  facts,  that  exposed 
them  to  this  danger,  t  Evil  commu- 
nications. The  word  rendered  "  com- 
munications" means,  properly,  a  being 
together  ;  companionship  ;  close  inter- 
course ;  converse.  It  refers  not  to  dis- 
course only,  but  to  intercourse,  or  com- 
panionship. Paul  quotes  these  words 
from  Menander  (in  Sentent.  Comicor. 
Gr.  p.  248,  ed.  Steph.),  a  Greek  poet. 
He  thus  shows  that  he  was,  in  some 
degree  at  least,  familiar  with  the  Greek 
writers.  Comp.  Note,  Acts  xvii.  28. 
Menander  was  a  celebrated  comic  poet 
of  Athens,  educated  under  Theophras- 
tus.  His  writings  were  replete  with 
elegance,  refined  wit,  and  judicious  ob- 
servations. Of  one  hundred  and  eight 
comedies  which  he  wrote,  nothing  re- 
mains but  a  few  fragments.  He  is  said 
to  have  drowned  himself,  in  the  52d 
year  of  his  age,  B.  C.  293,  because 
the  compositions  of  his  rival  Philemon 
obtained  more  applause  than  his  own. 
Paul  quoted  this  sentiment  from  a 
Greek  poet,  perhaps,  because  it  might 
be  supposed  to  have  weight  with  the 
Greeks.  It  was  a  sentiment  of  one 
of  their  own  writers,  and  here  was  an 
occasion  in  whi  ch  it  was  exactly  appll 


328 


1.  CORINTHIANS. 


34  Awake  *  to  righteousness, 
and  sin  not ;  for  some  have  not 

oRom.l3.11.Eph.5.14. 


[A.I).  59. 

the  knowledge  of  God :  I  *  speak 
this  to  your  shame. 

b  c.6.5. 


cable.  It  is  implied  in  this,  that  there 
were  some  persons  who  were  endeavour- 
ing to  corrupt  their  minds  from  the 
simplicity  of  the  gospel.  The  senti- 
ment of  the  passage  is,  that  the  inter- 
course of  evil-minded  men,  or  that 
the  close  friendship  and  conversation 
of  those  who  hold  erroneous  opinions, 
or  who  are  impure  in  their  lives, 
tends  to  corrupt  the  morals,  the  heart, 
the  sentiments  of  others.  The  particu- 
lar thing  to  which  Paul  here  applies 
it  is,  the  subject  of  the  resurrection. 
Such  intercourse  would  tend  to  cor- 
rupt the  simplicity  of  their  faith,  and 
pervert  their  views  of  the  truth  of  the 
gospel,  and  thus  corrupt  their  lives. 
It  is  always  true  that  such  intercourse 
has  a  pernicious  effect  on  the  mind  and 
the  heart.  It  is  done,  (1.)  By  their  direct 
effort  to  corrupt  the  opinions,  and  to 
lead  others  into  sin.  (2.)  By  the  se- 
cret, silent  influence  of  their  words, 
and  conversation,  and  example.  We 
have  less  horror  at  vice  by  becoming 
familiar  with  it ;  we  look  with  less 
alarm  on  error  when  we  hear  it  often 
expressed ;  we  become  less  watchful 
and  cautious  when  we  are  constantly 
with  the  gay,  the  worldly,  the  unprin- 
cipled, and  the  vicious.  Hence  Christ 
sought  that  there  should  be  a  pure  so- 
ciety, and  that  his  people  should  prin- 
cipally seek  the  friendship  and  conver- 
sation of  each  other,  and  withdraw 
from  the  world.  It  is  in  the  way  that 
Paul  here  refers  to,  that  Christians 
embrace  false  doctrines  ;  that  they  lose 
their  spirituality,  love  of  prayer,  fer- 
vour of  piety,  and  devotion  to  God.  It 
is  in  this  way  that  the  simple  are  be- 
guiled, the  young  corrupted,  and  that 
vice,  and  crime,  and  infidelity  spread 
over  the  world. 

34,  Awake  to  righteousness.  See 
Note,  Rom.  xiii.  11.  The  word  here 
translated  "awake"  denotes,  properly, 
to  awake  up  from  a  deep  sleep  or  tor- 
por ;  and  is  usually  applied  to  those  who 


awake,  or  become  sober  after  drunken- 
ness. The  phrase  "  to  righteousness" 
(cftx<*/a>f)  may  mean  either  '  rouse  to 
the  ways  of  righteousness  ;  to  a  holy 
life  ;  to  sound  doctrine,'  &c. ;  or  it  may 
mean  '  as  it  is  right  and  just  that  you 
should  do.'  Probably  the  latter  is  the 
correct  idea,  and  then  the  sense  will  be, 
'  Arouse  from  stupidity  on  this  subject ; 
awake  from  your  conscious  security  ; 
be  alarmed,  as  it  is  right  and  proper 
that  you  should  do,  for  you  are  sur- 
rounded by  dangers,  and  by  those  who 
would  lead  you  into  error  and  vice ;  rouse 
from  such  wild  and  delusive  opinions 
as  these  persons  have,  and  exercise  a 
constant  vigilance  as  becomes  those 
who  are  the  friends  of  God  and  the 
expectants  of  a  blessed  resurrection.' 
1  And  sin  not.  Do  not  err ;  do  not 
depart  from  the  truth  and  from  holi- 
ness ;  do  not  embrace  a  doctrine  which 
is  not  only  erroneous,  but  the  tendency 
of  which  is  to  lead  into  sin.  It  is  im- 
plied here,  that  if  they  suffered  them- 
selves to  embrace  a  doctrine  which  was 
a  denial  of  the  resurrection,  the  effect 
would  be  that  they  would  fall  into  sin  ; 
or  that  a  denial  of  that  doctrine  led  to 
a  life  of  self-indulgence  and  transgres- 
sion. This  truth  is  everywhere  seen  ; 
and  against  this  effect  Paul  sought  to 
guard  them.  He  did  not  regard  the 
denial  of  the  doctrine  of  the  resurrection 
as  a  harmless  speculation,  but  as  leading 
to  most  dangerous  consequences  in  re- 
gard to  their  manner  of  life  or  their 
conduct.  \  For  some  have  not.  Some 
among  you.  You  are  surrounded  by 
strangers  to  God ;  you  have  those 
among  you  who  would  lead  you  into 
error  and  sin.  ^  /  speak  this  to  your 
shame.  To  your  shame  as  a  church  ; 
because  you  have  had  abundant  oppor- 
tunities to  know  the  truth,  and  because  it 
is  a  subject  of  deep  disgrace  that  there 
are  any  in  your  bosom  who  deny  the  doc 
trine  of  the  resurrection  of  the  dead,  and 
who  are  strangers  to  the  grace  of  God. 


A.  D.  59.1 


CHAPTER  XV. 


35  But  some  man  will  say, 
How a  are  the  dead  raised  up  ? 

a  Ezek.37.3. 


35.  But  some  man  will  say.  An 
objection  will  be  made  to  the  statement 
that  the  dead  will  be  raised.  This 
verse  commences  the  second  part  of 
the  chapter,  in  which  the  apostle  meets 
the  objections  to  the  argument,  and 
shows  in  what  manner  the  dead  will  be 
raised.  See  the  Analysis.  That  objec- 
tions were  made  to  the  doctrine  is  ap- 
parent from  ver.  12.  Tf  How  are  the 
dead  raised  up  ?  (n£c.)  In  what  way 
or  manner ;  by  what  means.  This  I 
regard  as  the  first  objection  which 
would  be  made,  or  the  first  inquiry  on 
the  subject  which  the  apostle  answers. 
The  question  is  one  which  would  be 
likely  to  be  made  by  the  subtle  and 
doubting  Greeks.  The  apostle,  indeed, 
does  not  draw  it  out  at  length,  or  state 
it  fully,  but  it  may  be  regarded  proba- 
bly as  substantially  the  same  as  that 
which  has  been  made  in  all  ages. 
*  How  is  it  possible  that  the  dead  should 
be  raised  1  They  return  to  their  native 
dust.  They  become  entirely  disorgan- 
ized. Their  dust  may  be  scattered ; 
how  shall  it  be  re-collected  1  Or  they 
may  burned  at  the  stake,  and  how  shall 
the  particles  which  composed  their  bo- 
dies be  re-collected  and  reorganized  ? 
Or  they  may  be  devoured  by  the  beasts 
of  the  field,  the  fowls  of  heaven,  or 
the  fishes  of  the  sea,  and  their  flesh 
may  have  served  to  constitute  the  food 
of  other  animals,  and  to  form  their  bo- 
dies ;  how  can  it  be  re-collected  and 
reorganized  1  Or  it  may  have  been  the 
food  of  plants,  and  like  other  dust  have 
been  used  to  constitute  the  leaves  or 
the  flowers  of  plants,  and  the  trunks 
of  trees ;  and  how  can  it  he  remoulded 
into  a  human  frame  ?'  This  objection 
the  apostle  answers  in  ver.  36 — 38. 
T  And  with  what  body  do  they  come  ? 
This  is  the  second  objection  or  inquiry 
which  he  answers.  It  may  be  under- 
stood as  meaning,  « What  will  be  the 
form,  the  shape,  the  size,  the  organiza- 
tion of  the  new  body  1  Are  we  to  sup- 
pose that  all  the  matter  which  at  any 
28* 


and  with  what  body  do  they  come! 
36   Thou   fool !    that b  which 

b  Jno.  12.24. 

time  entered  into  its  composition  here 
is  to  be  re-collected,  and  to  consti- 
tute a  colossal  frame  ]  Are  we  to  sup- 
pose that  it  will  be  the  same  as  it 
is  here,  with  the  same  organization, 
the  same  necessities,  the  same  wants  ? 
Are  we  to  suppose  that  the  aged  will 
be  raised  as  aged,  and  the  young  as 
young,  and  that  infancy  will  be  raised 
in  the  same  state,  and  remain  such  for 
ever  1  Are  we  to  suppose  that  the  bo- 
dies will  be  gross,  material,  and  needing 
support  and  nourishment,  or,  that  there 
will  be  a  new  organization  V  All  these 
and  numerous  other  questions  have 
been  asked,  in  regard  to  the  bodies  at 
the  resurrection ;  and  it  is  by  no  means 
improbable  that  they  were  asked  by 
the  subtle  and  philosophizing  Greeks, 
and  that  they  constituted  a  part  of  the 
reasoning  of  those  who  denied  the  doc- 
trine of  the  resurrection.  This  ques- 
tion, or  objection,  the  apostle  answers 
ver.  39 — 50.  It  has  been  doubted,  in- 
deed, whether  he  refers  in  this  verse  to 
two  inquiries — to  the  possibility  of  the 
resurrection,  and  to  the  kind  of  bodies 
that  should  be  raised ;  but  it  is  the  most 
obvious  interpretation  of  the  verse,  and 
it  is  certain  that  in  his  argument  he 
discusses  both  these  points. 

36.  Thou  fool.  Foolish,  inconsider- 
ate man  !  The  meaning  is,  that  it  was 
foolish  to  make  this  objection,  when 
the  same  difficulty  existed  in  an  unde- 
niable fact  which  fell  under  daily  ob- 
servation. A  man  was  a  fool  to  urge 
that  as  an  objection  to  religion  which 
must  exist  in  the  undeniable  and  every- 
day facts  which  they  witnessed.  The 
idea  is,  «  The  same  difficulty  may  be 
started  about  the  growth  of  grain.  Sup- 
pose a  man  who  had  never  seen  it, 
were  to  be  told  that  it  was  to  be  put 
into  the  earth ;  that  it  was  to  die  to 
be  decomposed ;  and  that  from  the  de- 
cayed kernel  there  should  be  seen  to 
start  up  first  a  slender,  green,  and 
tender  spire  of  grass,  and  that  this  wag 
to  send  up  a  strong  stalk,  and  was  to 


330 


1.  CORINTHIANS. 


[A.  D.  59. 


thou   sowest  is   not  quickened, 
except  it  die : 


produce  hundreds  of  similar  kernels  at 
some  distant  period.  These  facts  would 
be  as  improbable  to  him  as  the  doctrine 
of  the  resurrection  of  the  dead.  When 
he  saw  the  kernel  laid  in  the  ground ; 
when  he  saw  it  decay ;  when  appa- 
rently it  was  returning  to  dust,  he 
would  ask,  How  CAN  these  be  connected 
with  the  production  of  similar  grain  1 
Are  not  all  the  indications  that  it  will 
be  totally  corrupted  and  destroyed?' 
Yet,  says  Paul,  this  is  connected  with 
the  hope  of  the  harvest,  and  this  fact 
should  remove  all  the  objection  which 
is  derived  from  the  fact  that  the  body 
returns  to  its  native  dust.  The  idea  is, 
that  there  is  an  analogy,  and  that  the 
main  objection  in  the  one  case  would 
lie  equally  well  against  the  acknow- 
ledged and  indisputable  fact  in  the 
other.  It  is  evident,  however,  that  this 
argument  is  of  a  popular  character, 
and  is  not  to  be  pressed  to  the  quick ;  nor 
are  we  to  suppose  that  the  resemblance 
will  be  in  all  respects  the  same.  It  is 
to  be  used  as  Paul  used  it.  The  ob- 
jection was,  that  the  body  died,  and  re- 
turned to  dust,  and  could  not,  therefore, 
rise  again.  The  reply  of  Paul  is, '  You 
may  make  the  same  objection  to  grain 
that  is  sown.  That  dies  also.  The 
main  body  of  the  kernel  decays.  In 
itself  there  is  no  prospect  that  it  will 
spring  up.  Should  it  stop  here,  and 
had  you  never  seen  a  grain  of  wheat 
grow;  had  you  only  seen  it  in  the 
earth,  as  you  have  seen  the  body  in 
the  grave,  there  would  be  the  same  dif- 
ficulty as  to  HOW  it  would  produce 
other  grains,  which  there  is  about  the 
resurrection  of  the  body.'  1  Is  not 
quickened.  Does  not  become  alive ; 
does  not  grow.  ^  Except  it  die.  See 
Note,  John  xii.  24.  The  main  body  of 
the  grain  decays  that  it  may  become 
food  and  nourishment  to  the  tender 
germ.  Perhaps,  it  is  implied  here  also 
that  there  was  a  fitness  that  men 
should  die  in  order  to  obtain  the  glori- 
ous body  of  the  resurrection,  in  the 


37  And  that  which  thou  sow- 
est, thou  sowest  not  that  body 


same  way  as  it  is  fit  that  the  kernel 
should  die,  in  order  that  there  may  be  a 
new  and  beautiful  harvest. 

37.  And  that  which  thou  sowest. 
The  seed  which  is  sown,  t  Not  that 
body  that  shall  be.  You  sow  one  ker- 
nel which  is  to  produce  many  others. 
They  shall  not  be  the  same  that  is 
sown.  They  will  be  new  kernels  raised 
from  that ;  of  the  same  kind,  indeed, 
and  showing  their  intimate  and  neces- 
sary connexion  with  that  which  is 
sown.  It  is  implied  here  that  the  body 
which  will  be  raised  will  not  be  the 
same  in  the  sense  that  the  same  parti- 
cles of  matter  shall  compose  it,  but  the 
same  only  in  the  sense  that  it  will  have 
sprung  up  from  that;  will  constitute 
the  same  order,  rank,  species  of  being, 
and  be  subject  to  the  same  laws,  and 
deserve  the  same  course  of  treatment 
as  that  which  died ;  as  the  grain  pro- 
duced is  subject  to  the  same  laws,  and 
belongs  to  the  same  rank,  order,  and 
species  as  that  which  is  sown.  And 
as  the  same  particles  of  matter  which 
are  sown  do  not  enter  into  that  which 
shall  be  in  the  harvest,  so  it  is  taught 
that  the  same  particles  of  matter  which 
constitute  the  body  when  it  dies,  do 
not  constitute  the  new  body  at  the  re- 
surrection. ^  But  bare  grain.  Mere 
grain ;  a  mere  kernel,  without  any 
husk,  leaf,  blade,  or  covering  of  any 
kind.  Those  are  added  in  the  process 
of  reproduction.  The  design  of  this 
is  to  make  it  appear  more  remarkable, 
and  to  destroy  the  force  of  the  objec- 
tion. It  was  not  only  not  the  grain 
that  should  be  produced,  but  it  was 
without  the  appendages  and  ornaments 
of  blade,  and  flower,  and  beard  of  the 
new  grain.  How  could  any  one  tell 
but  what  it  would  be  so  in  the  resur- 
rection 1  How  could  any  know  but 
what  there  might  be  appendages  and 
ornaments  there,  which  were  not  con- 
nected with  the  body  that  died  1  ^It 
may  chance  of  wheat,  &c.  For  ex 
ample  ;  or  suppose  it  be  wheat  or  any 


A..D.  59.] 


CHAPTER  XV. 


331 


that  shall  be  but  bare  grain,  it 
may  chance  of  wheat,  or  of 
some  other  grain : 

38  But  God"  giveth  it  a  body 

a  Gen.1.11,12. 


as  it  hath  pleased  him,  and  to 
every  seed  his  own  body. 

39  All  flesh  is  not  the  same 
flesh :  but  there  is  one  kind  of 


other  grain.  The  apostle  adduces  this 
merely  for  an  example  ,•  not  to  inti- 
mate that  there  is  any  chance  about  it. 

38.  But  God  giveth  it  a  body,  &c. 
God  gives  to  the  seed  sown  its  own 
proper  body,  formation,  and  growth. 
The  word  body  here,  as  applied  to 
grain,  seems  to  mean  the  whole  sys- 
tem, or  arrangement  of  roots,  stalks, 
leaves,  flowers,  and  kernels  that  start 
out  of  the  seed  that  is  sown.  The 
meaning  is,  that  such  a  form  is  pro- 
duced from  the  seed  sown  as  God 
pleases.  Paul  here  traces  the  result  to 
God,  to  show  that  there  is  no  chance, 
and  that  it  did  not  depend  on  the  na- 
ture of  things,  but  was  dependent  on 
the  wise  arrangement  of  God.  There 
was  nothing  in  the  decaying  kernel  it- 
self that  would  produce  this  result ;  but 
God  chose  that  it  should  be  so.  There 
is  nothing  in  the  decaying  body  of  the 
dead  which  in  itself  should  lead  to  the 
resurrection  ;  but  God  chose  it  should 
be  so.  ^As  it  hath  pleased  him.  As 
he  chose.  It  is  by  his  arrangement 
and  agency.  Though  it  is  by  regular 
laws,  yet  it  is  as  God  pleases.  He  acts 
according  to  his  own  pleasure,  in  the 
formation  of  each  root,  and  stalk,  and 
kernel  of  grain.  It  is,  probably,  here 
intimated  that  God  would  give  to  each 
one  of  the  dead  at  the  resurrection 
such  a  body  as  he  should  choose, 
though  it  will  be,  doubtless,  in  accord- 
ance with  general  laws,  f  And  to  every 
seed  his  own  body.  That  which  ap- 
propriately belongs  to  it ;  which  it  is 
fitted  to  produce  ;  which  is  of  the  same 
kind.  He  does  not  cause  a  stalk  of  rye 
to  grow  from  a  kernel  of  wheat ;  nor 
of  maize  from  barley  ;  nor  of  hemp 
from  lentiles.  He  has  fixed  proper 
laws,  and  he  takes  care  that  they  shall 
be  observed.  So  it  will  be  in  the  re- 
surrection. Every  one  shall  have  his 
own,  t.  e.  his  proper  body — a  body 


which  shall  belong  to  him,  and  be  fit- 
ted to  him.  The  wicked  shall  not  rise 
with  the  body  of  the  just,  or  with  a 
body  adapted  to  heaven  ;  nor  shall  the 
saint  rise  with  a  body  adapted  to  per- 
dition. There  shall  be  a  fitness  or  ap- 
propriateness in  the  new  body  to  the 
character  of  him  who  is  raised.  The 
argument  here  is  designed  to  meet  the 
inquiry  HOW  should  the  body  be  raised, 
and  it  is  that  there  is  nothing  more  re- 
markable and  impossible  in  the  doc- 
trine of  the  resurrection,  than  in  the 
fact  constantly  before  us,  that  grain  that 
seems  to  rot  sends  up  a  shoot  or  stalk,  and 
is  reproduced  in  a  wonderful  and  beau- 
tiful manner.  In  a  manner  similar  to  this, 
the  body  will  be  raised ;  and  the  illus- 
tration of  Paul  meets  all  the  difficulties 
about  the  fact  of  the  resurrection.  It 
cannot  be  shown  that  one  is  more  diffi- 
cult than  the  other ;  and  as  the  facts 
of  vegetation  are  constantly  passing 
before  our  eyes,  we  ought  not  to  deem 
it  strange  if  similar  facts  shall  take 
place  hereafter  in  regard  to  the  resur- 
rection of  the  dead. 

39.  All  flesh  is  not  the  same  flesh. 
This  verse  and  the  following  are  de- 
signed to  answer  the  question  (ver. 
35),  "  with  what  bodies  do  they  come  1" 
And  the  argument  here  is,  that  there 
are  many  kinds  of  bodies  ;  that  all  are 
not  alike ;  that  while  they  are  bodies, 
yet  they  partake  of  different  qualities, 
forms,  and  properties ;  and  that,  there- 
fore, it  is  not  absurd  to  suppose  that 
God  may  transform  the  human  body 
into  a  different  form,  and  cause  it  to  be 
raised  up  with  somewhat  different  pro- 
perties in  the  future  world.  Why,  the 
argument  is,  why  should  it  be  regarded 
as  impossible  "?  Why  is  it  to  be  held 
that  the  human  body  may  not  undergo 
a  transformation,  or  that  it  will  be  ab- 
surd to  suppose  that  it  may  be  differ- 
ent in  some  respects  from  what  it  is 


332 


I.  CORINTHIANS. 


llesh  of  men,  another  flesh  of 
beasts,  another  of  fishes,  and 
Another  of  birds. 

40   There  a  are  also  celestial 

a  Gen.  1.16. 


now  ?  Is  it  not  a  matter  of  fact  that 
there  is  a  great  variety  of*  bodies  even 
on  the  earth  1  The  word  flesh  here  is 
used  to  denote  body,  as  it  often  is.  1 
Cor.  v.  5.  2  Cor.  iv.  11 ;  vii.  1.  Phil, 
i.  22.  24.  Col.  ii.  5.  1  Pet.  iv.  6. 
The  idea  here  is,  that  although  all 
the  bodies  of  animals  may  be  com- 
posed essentially  of  the  same  elements, 
yet  God  has  produced  a  wonderful  va- 
riety in  their  organization,  strength, 
beauty,  colour,  and  places  of  abode,  as 
the  air,  earth,  and  water.  It  is  not  ne- 
cessary, therefore,  to  suppose  that  the 
body  that  shall  be  raised  shall  be  pre- 
cisely like  that  which  we  have  here. 
It  is  certainly  possible  that  there  may 
be  as  great  a  difference  between  that 
and  our  present  body,  as  between  the 
most  perfect  form  of  the  human  frame 
here  and  the  lowest  reptile.  It  would  still 
be  a  body,  and  there  would  be  no  ab- 
surdity in  the  transformation.  The 
body  of  the  worm,  the  chrysalis,  and  the 
butterfly  is  the  same.  It  is  the  same 
animal  still.  Yet  how  different  the 
gaudy  and  gay  butterfly  from  the  creep- 
ing and  offensive  caterpillar  !  So  there 
may  be  a  similar  change  in  the  body 
of  the  believer,  and  yet  be  still  the 
same.  Of  a  sceptic  on  this  subject  we 
would  ask,  whether,  if  there  had  been 
a  revelation  of  the  changes  which  a 
caterpillar  might  undergo  before  it  be- 
came a  butterfly — a  new  species  of  ex- 
istence adapted  to  a  new  element,  re- 
quiring new  food,  and  associated  with 
new  and  other  beings — if  he  had  never 
seen  such  a  transformation,  would  it 
not  be  attended  with  all  the  difficulty 
which  now  encompasses  the  doctrine 
of  the  resurrection  ]  The  sceptic  would 
no  more  have  believed  it  on  the  author- 
ity of  revelation  than  he  will  believe 
the  doctrine  of  the  resurrection  of  the 
dead.  And  no  infidel  can  prove  that 


[A.  D.  59 


bodies,  and  bodies  terrestrial 
but  the  glory  of  the  celestial  i 
one,  and  the  glory  of  the  terre* 
trial  is  another. 


the  one  is  attended  with  any  more  dif- 
ficulty or  absurdity  than  the  other. 

40.  There  are  also  celestial  bodies. 
The  planets  ;  the  stars ;  the  host  of 
heaven.  See  ver.  41.  t  And  bodies 
terrestrial.  On  earth  ;  earthly.  He  re- 
fers here  to  the  bodies  of  men,  beasts, 
birds,  &c. ;  perhaps,  also,  of  trees  and 
vegetables.  The  sense  is,  '  There  is  a 
great  variety  of  bodies.  Look  upon 
the  heavens,  and  see  the  splendour  of 
the  sun,  the  moon,  and  the  stars.  And 
then  look  upon  the  earth,  and  see  the 
bodies  there — the  bodies  of  men,  and 
brutes,  and  insects.  You  see  here  two 
entire  classes  of  bodies.  You  see  how 
they  differ.  Can  it  be  deemed  strange 
if  there  should  be  a  difference  between 
our  bodies  when  on  earth  and  when  in 
heaven  ?  Do  we  nut,  in  fact,  see  a  vast 
difference  between  what  strikes  our  eye 
here  on  earth  and  in  the  sky  1  And  why 
should  we  deem  it  strange  that  be- 
tween bodies  adapted  to  live  here  and 
bodies  adapted  to  live  in  heaven,  there 
should  be  a  difference,  like  that  which 
is  seen  between  the  objects  which  ap- 
pear on  earth  and  those  which  appear 
in  the  sky  1*  The  argument  is  a  popular 
one ;  but  it  is  striking,  and  meets  the 
object  which  he  has  in  view.  1  The 
glory  of  the  celestial  is  one.  The 
splendour,  beauty,  dignity,  magnifi- 
cence of  the  heavenly  bodies  differs 
much  from  those  on  earth.  That  is 
one  thing,-  the  beauty  of  earthly  ob- 
jects is  another  and  a  different  thing. 
Beautiful  as  may  be  the  human  frame  ; 
beautiful  as  may  be  the  plumage  of 
birds ;  beautiful  as  may  be  the  flower, 
the  fossil,  the  mineral,  the  topaz  or  the 
diamond ;  yet  they  differ  fn  m  the 
heavenly  bodies,  and  are  not  to  r.e  com- 
pared with  them.  Why  should  we 
deem  it  strange  that  there  may  be  a 
similar  difference  between  the  bo  ly  as 


A.D.  59.] 


CHAPTER  XV. 


333 


41  There  is  one  glory  of  the 
sun,  "  and  another  glory  of  the 
moon,  and  another  glory  of  the 
stars  :  for  one  star  differeth  from 
another  star  in  glory. 

a  Ps.19.4,5. 


adapted  to  its  residence  here  and  as 
Adapted  to  its  residence  in  heaven  ? 

41.  There  is  one  glory  of  the  sun, 
&c.  The  sun  has  one  degree  of  splen 
dour,  and  the  moon  another,  and  so 
also  the  stars.  They  differ  from  each 
other  in  magnitude,  in  brightness,  in 
beauty.  The  idea  in  this  verse  differs 
from  that  in  the  former.  In  that  (ver. 
40)  Paul  says,  that  there  was  a  differ- 
ence between  the  different  classes  of 
bodies  ;  between  those  in  heaven  and 
those  on  earth.  He  here  says,  that  in 
the  former  class,  in  the  heavenly  bodies 
themselves,  there  was  a  difference. 
They  not  only  differed  from  those  on 
earth,  but  they  differed  from  each  other. 
The  sun  was  more  splendid  than  the 
moon,  and  one  star  more  beautiful  than 
another.  The  idea  here  is,  therefore,  not 
only  that  the  bodies  of  the  saints  in  hea- 
ven shall  differ  from  those  on  earth,  but 
that  they  shall  differ  among  themselves, 
in  a  sense  somewhat  like  the  difference 
of  the  splendour  of  the  sun,  the  moon, 
and  the  different  stars.  Though  all 
shall  be  unlike  what  they  were  on  earth, 
and  all  shall  be  glorious,  yet  there  may 
be  a  difference  in  that  splendour  and 
glory.  The  argument  is,  since  we  see 
so  great  differences  in  fact  in  the  works 
of  God,  why  should  we  doubt  that  he 
is  able  to  make  the  human  body  differ- 
ent from  what  it  is  now,  and  to  endow 
it  with  immortal  and  eternal  perfec- 
eion? 

42.  So  also  is  the  resurrection.  In 
a  manner  similar  to  the  grain  that  is 
sown,  and  to  the  different  degrees  of 
splendour  and  magnificence  in  the  bo- 
dies in  the  sky  and  on  the  earth.  The 
dead  shall  be  raised  in  a  manner  analo- 
gous to  the  springing  up  of  grain  ;  and 
there  shall  be  a  difference  between  the 
body  here  and  the  body  in  the  resur- 
rection. T  //  is  sown.  In  death.  As 


42  So  also  is  the  resurrection 
of  the  dead.     It  is  sown  in  cor- 
ruption ;  it  is  raised  in  incorrup- 
tion. 

43  It b  is  sown  in  dishonour ; 

b  Dan.12.3.  Matt.13.43.  Phil.3.21. 


we  sow  or  plant  the  kernel  in  the  earth. 
T  In  corruption.  In  the  grave ;  in  a 
place  where  it  shall  be  corrupt ;  in  a 
form  tending  to  putrefaction,  disorgani- 
zation, and  dust,  t  It  is  raised  in  in- 
corruption.  It  will  be  so  raised.  In 
the  previous  verses  (36 — 41)  he  had 
reasoned  from  analogy,  and  had  de- 
monstrated that  it  was  possible  that 
the  dead  should  rise,  or  that  there  was 
no  greater  difficulty  attending  it  than 
actually  occurred  in  the  events  which 
were  in  fact  constantly  taking  place. 
He  here  states  positively  what  would 
be,  and  affirms  that  it  was  not  only 
possible,  but  that  such  a  resurrection 
would  actually  occur.  The  body  would 
be  raised  "  in  incorruption,"  "  uncor- 
rtiptible"  (ver.  52)  ;  that  is,  no  more 
liable  to  decay,  sickness,  disorganiza- 
tion, and  putrefaction.  This  is  one 
characteristic  of  the  body  that  shall  be 
raised,  that  it  shall  be  no  more  liable, 
as  here,  to  wasting  sickness,  to  disease, 
and  to  the  loathsome  corruption  of  the 
grave.  That  God  can  form  a  body  of 
that  kind,  no  one  can  doubt ;  that  he 
actually  will,  the  apostle  positively  af- 
firms. That  such  will  be  the  bodies 
of  the  saints  is  one  of  the  most  cheer- 
ing prospects  that  can  be  presented  to 
those  who  are  here  wasted  away  by 
sickness,  and  who  look  with  dread  and 
horror  on  the  loathsome  putrefaction 
of  the  tomb. 

43.  It  is  soiun  in  dishonour.  In  the 
grave,  where  it  is  shut  out  from  human 
view ;  hurried  away  from  the  sight  of 
friends;  loathsome  and  offensive  as  a 
mass  turning  to  decay.  There  is,  more- 
over, a  kind  of  disgrace  and  ignominy 
attending  it  here,  as  under  the  curse  of 
God,  and,  on  account  of  sin,  sentenced 
to  the  offensiveness  of  the  grave.  ^  It 
is  raised  in  glory.  In  honour ;  in 
beauty  ;  honoured  by  God  by  the  remo- 


334 


I.  CORINTHIANS 


[A.D.  59 


it  is  raised  in  glory :  it  is  sown 


in   weakness  ; 
power : 


it    is    raised   in 


44  It  is  sown  a  natural  body ; 


va.  of  the  curse,  and  in  a  form  and 
manner  that  shall  be  glorious.  This 
refers  to  the  fact  that  every  thing  like 
ilishonour,  vileness,  ignominy,  which 
attends  it  here  shall  be  removed  there, 
and  that  the  body  shall  bear  a  resem- 
blance to  the  glorified  body  of  Jesus 
Christ.  Eph.  iii.  21.  It  shall  be  adapt- 
ed to  a  world  of  glory  ;  and  every  thing 
which  here  rendered  it  vile,  valueless, 
cumbersome,  offensive,  or  degraded,  shall 
be  there  removed.  Of  course,  every  idea 
which  we  can  get  from  this  is  chiefly 
negative,  and  consists  in  denying  that 
the  body  will  have  there  the  qualities 
which  here  render  it  vile  or  loathsome. 
The  word  glory  (Jo£ct)  means  dignity, 
splendour,  honour,  excellence,perfection; 
and  is  here  used  as  denoting  the  com- 
bination of  all  those  things  which  shall 
rescue  it  from  ignominy  and  disgrace. 
^  It  is  sown  in  weakness.  Weak,  fee- 
ble, liable  to  decay.  Here  disease  pros- 
trates the  strength,  takes  away  its  power, 
consigns  it  to  the  dust.  It  denotes  the 
many  weaknesses,  frailties,  and  liabili- 
ties to  sickness  to  which  we  are  here 
exposed.  Its  feeble  powers  are  soon 
prostrate ;  its  vital  functions  soon  cease 
in  death,  ^f  //  is  raised  in  power. 
This  does  not  denote  power  like  that  of 
God,  nor  like  the  angels.  It  does  not 
affirm  that  it  shall  be  endued  with 
remarkable  and  enormous  physical 
strength,  or  that  it  shall  have  the  power 
of  performing  what  would  now  be  re- 
garded as  miraculous.  It  is  to  be  regard- 
ed as  the  opposite  of  the  word  "  weak- 
ness," and  means  that  it  shall  be  no 
longer  liable  to  disease ;  no  more  over- 
come by  the  attacks  of  sickness ;  no 
more  subject  to  the  infirmities  and 
weaknesses  which  it  here  experiences. 
It  shall  not  be  prostrate  by  sickness,  nor 
overcome  by  fatigue.  It  shall  be  capa- 
ble of  the  service  of  God  without  weari- 
ness and  languor ;  it  shall  need  no  rest 
ss  it  does  here  (see  Rev.  vii.  15 :  com*). 


it  is  raised  a  spiritual  body 
There  is  a  natural  body,  and 
there  is  a  spiritual "  body. 

o  Luke  24.31.  Jno.20. 19.26. 


xxii.  5) ;  but  it  shall  be  in  a  world 
where  there  shall  be  no  fatigue,  lassitude, 
disease ;  but  whe*e  there  shall  be  ample 
power  to  engage  in  the  service  of  God 
for  ever.  There  is,  however,  no  impro- 
bability in  supposing  that  the  physical 
powers  of  man,  as  well  as  his  intellec- 
tual, may  be  greatly  augmented  in  hea- 
ven. But  on  this  point  there  is  no 
revelation. 

44.  It  is  sown  a  natural  body  (<rZju,a. 
4^/xir).  This  word, "  natural,"  denotes 
properly  that  which  is  endowed  with 
animal  life,  having  breath,  or  vitality. 
The  word  from  which  it  is  derived 
(4wytrf/)  denotes  properly  the  breath ; 
vital  breath  ;  the  soul,  as  the  vital  prin- 
ciple ;  the  animal  soul,  or  the  vital 
spirit ;  the  soul,  as  the  scat  of  the  sen- 
tient desires,  passions,  and  propensities ; 
and  then  a  living  thing,  an  animal.  It 
may  be  applied  to  any  animal,  or  any 
living  thing,  whether  brutes  or  men.  It 
is  distinguished  from  the  soul  or  spirit 
(jTvez/jt/st),  inasmuch  as  that  more  com 
monly  denotes  the  rational  spirit,  the 
immortal  soul,  that  which  thinks,  rea- 
sons, reflects,  &c.  The  word  "  natural" 
here,  therefore,  means  that  which  has 
animal  life ;  which  breathes  and  acts 
by  the  laws  of  the  animal  economy  ; 
that  which  draws  in  the  breath  of  life ; 
which  is  endowed  with  senses,  and 
which  has  need  of  the  supports  of  ani- 
mal life,  and  of  the  refreshments  derived 
from  food,  exercise,  sleep,  &c.  The 
apostle  here,  by  affirming  that  the  body 
will  be  spiritual,  intends  to  deny  that  it 
will  need  that  which  is  now  necessary 
to  the  support  of  the  animal  functions ; 
it  will  not  be  sustained  in  that  way ;  it 
will  lay  aside  these  peculiar  animal  or- 
ganizations, and  will  cease  to  convey 
the  idea  which  we  now  attach  to  the 
word  animal,  or  to  possess  that  which 
we  now  include  under  the  name  of 
vital  functions.  Here  the  body  of  man 
is  endowed  simply  with  animal  func* 


A.  D.  59.] 


CHAPTER  XV. 


335 


45  And  so  it  is  written, a  The 
first  man  Adam  was  made  a  liv- 

a  Gen.2.7. 


tions.  It  is  the  dwelling-place,  indeed, 
of  an  immortal  mind ;  but  <w  a  body  it 
has  the  properties  of  animal  life,  and  is 
subject  to  the  same  laws  and  inconve- 
niences as  the  bodies  of  other  animals. 
It  is  sustained  by  breath,  and  food,  and 
sleep  ;  it  is  endowed  with  the  organs  of 
sense,  the  eye,  the  ear,  the  smell,  the 
touch,  by  which  alone  the  soul  can  hold 
communication  with  the  external  world ; 
it  is  liable  to  disease,  languor,  decay, 
death.  These  animal  or  vital  functions 
will  cease  in  heaven,  and  the  body  be 
raised  in  a  different  mode  of  being,  and 
where  all  the  inconveniences  of  this  mere 
animal  life  shall  be  laid  aside.  K  It  is 
raised  a  spiritual  body.  Not  a  mere 
spirit,  for  then  it  would  not  be  a  body. 
The  word  spiritual  (Tya//u*<raoV)  here 
stands  opposed  to  the  word  natural,  or 
animal.  It  will  not  be  a  body  that  is 
subject  to  the  laws  of  the  vital  functions, 
or  organized  or  sustained  in  that  way. 
It  will  still  be  a  "  body"  (cr^x),  but  it 
will  have  so  far  the  nature  of  spirit  as 
to  be  without  the  vital  functions  which 
here  control  the  body.  This  is  all  that 
the  word  here  means.  It  does  not  mean 
refined,  sublimated,  or  transcendental ; 
it  does  not  mean  that  it  will  be  without 
shape  or  form  ;  it  does  not  mean  that  it 
will  not  be  properly  a  body.  The  idea 
of  Paul  seems  to  be  this :  '  We  conceive 
of  soul  or  spirit  as  not  subject  to  the 
laws  of  vital  or  animal  agency.  It  is 
independent  of  them.  It  is  not  sustained 
or  nourished  by  the  functions  of  the 
animal  organization.  It  has  an  economy 
of  its  own ;  living  without  nourishment ; 
not  subject  to  decay  ;  not  liable  to  sick- 
ness, pain,  or  death.  So  will  be  the 
body  in  the  resurrection.  It  will  not  be 
subject  to  the  laws  of  the  vital  organiza- 
tion. It  will  be  so  much  LIKE  a  spirit 
as  to  be  continued  without  food  or  nu- 
triment ;  to  be  destitute  of  the  peculiar 
physical  organization  of  flesh,  and  blood, 
and  bones ;  of  veins,  and  arteries,  and 
nerves,  as  here  (ver.  50)  ;  and  it  will 
live  in  the  manner  in  which  we  conceive 


ing  soul ;   the  *  last  Adam   was 
made  a  quickening  spirit 

b  Jno.5.21;  6.33,40. 


spirits  to  live  ;  sustained,  and  exercising 
its  powers,  without  waste,  weariness, 
decay,  or  the  necessity  of  having  ita 
powers  recruited  by  food  and  sleep.'  All, 
therefore,  that  has  been  said  about  a 
refined  body,  a  body  that  shall  be  spirit, 
a  body  that  shall  be  pure,  &c.,  whatever 
may  be  its  truth,  is  not  sustained  by  this 
passage.  It  will  be  a  body  without  the 
vital  functions  of  the  animal  economy ; 
a  body  sustained  in  the  manner  in  which 
we  conceive  the  spirit  to  be.  f  There 
is  a  natural  body.  This  seems  to  be 
added  by  Paul  in  the  way  of  strong  af- 
firmation arising  from  earnestness,  and 
from  a  desire  to  prevent  misconception, 
The  affirmation  is,  that  there  is  a  natu- 
ral body  ;  that  is  apparent ;  it  is  every- 
where seen.  No  one  can  doubt  it.  So, 
^vith  equal  certainty,  says  Paul,  there  is 
a  spiritual  body.  It  is  just  as  certain 
and  indisputable.  This  assertion  is 
made,  not  because  the  evidence  of  both 
is  the  same,  but  is  made  on  his  apostolic 
authority,  and  is  to  be  received  on  that 
authority.  That  there  was  an  animal 
body  was  apparent  to  all ;  that  there 
was  a  spiritual  body  was  a  position 
which  he  affirmed  to  be  as  certain  as  the 
other.  The  only  proof  which  he  alleges 
is  in  ver.  45,  which  is  the  proof  arising 
from  revelation. 

45.  And  so  it  is  written.  Gen.  ii.  7. 
It  is  only  the  first  part  of  the  verse  which 
is  quoted,  1  The  first  man  Adam  was 
made  a  living  soul.  This  is  quoted 
exactly  from  the  translation  by  the 
LXX.,  except  that  the  apostle  has  added 
the  words  "  first"  and  "  Adam."  This 
is  done  to  designate  whom  he  meant. 
The  meaning  of  the  phrase  "  was  made 
a  living  soul"  (Jvbsrs  us  •\>'J'X.*V  ^y"-tv — in- 
Hebrew,  rrn  JPDJ"?)  is,  became  a  living, 
animated  being ;  a  being  endowed  with 
life.  The  use  of  the  word  "  soul"  in 
our  translation,  for  -{v%»  an(l  ^03  (nem 
phesh),  does  not  quite  convey  the  idea. 
We  apply  the  word  sot//,  usually,  to  the 
intelligent  and  the  immortal  part  of 
man ;  that  which  reasons,  thinks,  ro- 


336 


J.  CORINTHIANS. 


[A.  D   5» 


46  Howbeit  that  was  not  first   which  is  spiritual,  but  that  which 


members,  is  conscious,  is  responsible, 
&c.  The  Greek  and  Hebrew  words, 
however,  more  properly  denote  that 
which  is  alive,  which  is  animated,  which 
breathes,  which  has  an  animal  nature. 
Note  on  ver.  44.  And  this  is  precisely 
the  idea  which  Paul  uses  here,  that  the 
first  man  was  made  an  animated  being 
by  having  breathed  into  him  the  breath 
of  life  (Gen.  ii.  7),  and  that  it  is  the 
image  of  this  animated  or  vital  being 
which  we  bear.  ver.  48.  Neither  Moses 
nor  Paul  deny  that  in  addition  to  this, 
man  was  endowed  with  a  rational  soul, 
an  immortal  nature;  but  that  is  not  the 
idea  which  they  present  in  the  passage 
in  Genesis  which  Paul  quotes.  ^  The 
last  Adam.  The  second  Adam,  or  the 
"  second  man."  ver.  47.  That  Christ 
is  here  intended  is  apparent,  and  has 
been  usually  admitted  by  commentators. 
Christ  here  seems  to  be  called  Adam 
because  he  stands  in  contradistinction 
from  the  first  Adam  ;  or  because,  as  we 
derive  our  animal  and  dying  nature 
from  the  one,  so  we  derive  our  immortal 
and  undying  bodies  from  the  other. 
From  the  one  we  derive  an  animal  or 
vital  existence ;  from  the  other  we  derive 
our  immortal  existence,  and  resurrection 
from  the  grave.  The  one  stands  at  the 
head  of  all  those  who  have  an  existence 
represented  by  the  words,  "a  living 
soul ;"  the  other  of  all  those  who  shall 
have  a  spiritual  body  in  heaven.  He 
is  called  "  the  last  Adam ;"  meaning 
that  there  shall  be  no  other  after  him 
who  shall  affect  the  destiny  of  man  in 
the  same  way,  or  who  shall  stand  at  the 
head  of  the  race  in  a  manner  similar  to 
what  had  been  done  by  him  and  the  first 
father  of  the  human  family.  They  sus- 
tain peculiar  relations  to  the  race ;  and 
in  this  respect  they  were  "  the  first"  and 
"the  last"  in  the  peculiar  economy. 
The  name  "Adam"  is  not  elsewhere 
given  to  the  Messiah,  though  a  compa- 
rison is  several  times  instituted  between 
him  and  Adam.  See  Rom.  v.  12 — 19. 
^  A  quickening  spirit  («'?  Trvtv/uu  £w 
ntouv).  A  vivifying  spirit ;  a  spirit 
giving  or  imparting  life.  Not  a  being 


having  mere  vital  functions,  or  an  ani 
mated  nature,  but  a  being  who  has  the 
power  of  imparting  life.  This  is  not  a 
quotation  from  any  part  of  the  Scrip- 
tures, but  seems  to  be  used  by  Paul 
either  as  affirming  what  was  trie  on  hi* 
own  apostolic  authority,  or  as  conveying 
the  substance  of  what  was  revealed  re- 
specting the  Messiah  in  the  Old  Testa- 
men.  There  may  be  also  reference  to 
what  the  Saviour  himself  taught,  that 
he  was  the  source  of  life ;  that  he  had 
the  power  of  imparting  life,  and  that  he 
gave  life  to  all  whom  he  pleased.  See 
Note,  John  i.  4 ;  v.  26,  "  For  as  the 
Father  hath  life  in  himself,  so  hath  he 
given  to  the  Son  to  have  life  in  himself." 
ver.  21,  "For  as  the  Father  raiseth  up 
the  dead,  and  quickeneth  them,  even  so 
the  Son  quickeneth  whom  he  will." 
The  word  "spirit,"  here  applied  to 
Christ,  is  in  contradistinction  from  "  a 
living  being,"  as  applied  to  Adam,  and 
seems  to  be  used  in  the  sense  of  spirit  % 
of  life,  as  raising  the  bodies  of  his  people 
from  the  dead,  and  imparting  life  to 
them.  He  was  constituted  not  as  hav- 
ing life  merely,  but  as  endowed  with 
the  power  of  imparting  life ;  as  endowed 
with  that  spiritual  or  vital  energy  which 
was  needful  to  impart  life.  All  life  is 
the  creation  or  production  of  spirit 
(Uvt-ifjut)  ;  as  applied  to  God  the  Father, 
or  the  Son,  or  the  Holy  Spirit.  Spirit 
is  the  source  of  all  vitality.  God  is  a 
spirit,  and  God  is  the  source  of  all  life. 
And  the  idea  here  is,  that  Christ  had 
such  a  spiritual  existence,  such  power 
as  a  spirit ;  that  he  was  the  source  of 
all  life  to  his  people.  The  word  spirit 
is  applied  to  his  exalted  spiritual  nature, 
in  distinction  from  his  human  nature,  in 
Rom.  i.  4.  1  Tim.  iii.  16.  1  Pet.  iii.  18. 
The  apostle  does  not  here  affirm  that  h« 
had  not  a  human  nature,  or  a  vital  ex- 
istence as  a  man ;  but  that  his  main 
characteristic  in  contradistinction  from 
Adam  was,  that  he  was  endowed  with 
an  elevated  spiritual  nature,  which  was 
capable  of  imparting  vital  existence  to 
the  dead. 

46.  Howbeit.     There  is  a  due  erde» 


A.  D.  59.] 

is   natural ;   and    afterward  that 
which  is  spiritual. 

47  The  °  first  man  is  of  the 
earth,  earthy:  the  second  man 
is  the  Lord  from  heaven. 

aJno.3.13,31. 


CHAPTER  XV.  337 

48  As  is  the  earthy,  such  are 
they  also  that  are  earthy:   and 
as  is  the  heavenly,  such  are  they 
also  that  are  heavenly. 

49  And  as  we  have  borne  the 


observed,  ver.  23.  The  decaying,  the 
dying,  the  weak,  the  corruptible,  in  the 
proper  order  of  events,  was  first  This 
order  is  necessary,  and  this  is  observed 
everywhere.  It  is  seen  in  the  grain 
that  dies  in  the  ground,  and  in  the  re- 
surrection of  man.  The  imperfect  is 
succeeded  by  the  perfect ;  the  impure 
by  the  pure  ;  the  vile  and  degraded  by 
the  precious  and  the  glorious.  The 
idea  is,  that  there  is  a  tendency  to- 
wards perfection,  and  that  God  observes 
the  proper  order  by  which  that  which 
is  most  glorious  shall  be  secured.  It  was 
not  his  plan  that  all  things  in  the  be- 
ginning should  be  perfect;  but  that 
perfection  should  be  the  work  of  time, 
and  should  be  secured  in  an  appro- 
priate order  of  events.  The  design  of 
Paul  in  this  verse  seems  to  be  to  vindi- 
cate the  statement  which  he  had  made, 
by  showing  that  it  was  in  accordance 
with  what  was  everywhere  observed, 
that  the  proper  order  should  be  main- 
tained. This  idea  is  carried  through 
the  following  verses. 

47.  The  first  man.  Adam,  f  Is  of 
the  earth.  Was  made  of  the  dust. 
See  Gen.  iL  7.  t  Earthy.  Partaking 
of  the  earth ;  he  was  a  mass  of  ani- 
mated clay,  and  could  be  appropriately 
called  "DUST."  Gen.  iii.  19.  Of  course, 
he  must  partake  of  a  nature  that  was 
low,  mean,  mortal,  and  corruptible. 
^  The  second  man.  Christ.  See  Note 
on  ver.  45.  He  is  called  the  second 
man,  as  being  the  second  who  sustained 
a  relation  to  men  that  was  materi- 
ally to  affect  their  conduct  and  destiny ; 
the  second  and  the  last  (ver.  45),  who 
should  sustain  a  peculiar  headship  to 
the  race.  ^  The  Lord  from  heaven. 
Called  in  ch.  ii.  8,  the  "Lord  of 
glory."  See  Note  on  that  place.  This 
expression  refers  to  the  fact  that  the 
Lord  Jesus  had  a  heavenly  origin,  in 
29 


contradistinction  from  Adam,  who  was 
formed  from  the  earth.  The  Latin 
Vulgate  renders  this,  "  the  second  man 
from  heaven  is  heavenly ;"  and  this 
idea  seems  to  accord  with  the  meaning 
in  the  former  member  of  the  verse.  The 
sense  is,  evidently,  that  as  the  first  man 
had  an  earthly  origin>  and  was,  there- 
fore, earthy,  so  the  second  man  being 
from  heaven,  as  his  proper  home,  would 
have  a  body  adapted  to  that  abode  ;  un- 
like that  which  was  earthy,  and  whica 
would  be  fitted  to  his  exalted  nature, 
and  to  the  world  where  he  would 
dwell.  And  while,  therefore,  the  phrase 
"  from  heaven"  refers  to  his  heavenly 
origin,  the  essential  idea  is,  that  he 
would  have  a  body  that  was  adapted  to 
such  an  origin  and  such  a  world — a 
body  unlike  that  which  was  earthy. 
That  is,  Christ  had  a  glorified  body 
to  which  the  bodies  of  the  saints  must 
yet  be  made  like. 

48.  As  is  the  earthy.  Such  as  Adam 
was.     t  Such  are  they  also,  &c.   Such 
are  all  his  descendants ;  all  who  derive 
their  nature  from  him.     That  is,  they 
are  frail,  corruptible,  mortal ;  they  live 
in  an  animal  body  as  he  did,  and  like 
him,  they  are  subject  to  corruption  and 
decay,     t  And  as  is  the  heavenly.     As 
is  he  who  was  from  heaven ;  as  is  the 
Lord  Jesus  now  in  his  glorified  body. 
^  Such  are  they  also,  &c.     Such  will 
they  be  also.     They  will  be  like  him ; 
they  will  have  a  body  like  his.     This 
idea  is  more  fully  expressed  in  Phil.  iii. 
21,  "  Who  shall  change  our  vile  body, 
that  it  may  be  fashioned  like  unto  his 
glorious  body." 

49.  And  as  we  have  borne  the  image 
of  the  earthy.     As  like  our  first  father, 
we   are   frail,  decaying,  dying     as  we 
are  so  closely  connected  with  him  as  to 
be    like   him.     This   does    not   refer, 
mainly,  to  one  bearing  his  moral  cha- 


338 


I.  CORINTHIANS. 


[A.  D.  59 


*mage  of  the  earthy,  we  shall 
also  a  bear  the  image  of  the  hea- 
venly. 

50  Now  this  I  say,  brethren, 


ractcr,  but  to  the  fact  that  we  are,  like 
him,  subject  to  sickness,  frailty,  sorrow, 
and  death,  t  We  shall  also  bear  the 
image  of  the  heavenly.  The  Lord  Jesus 
Christ,  who  was  from  heaven,  and  who 
is  in  heaven.  As  we  are  so  closely  con- 
nected with  Adam  as  to  resemble  him, 
so  by  the  divine  arrangement,  and  by 
faith  in  the  Lord  Jesus,  we  are  so 
closely  connected  with  him  that  we 
shall  resemble  him  in  heaven.  And  as 
he  is  now  free  from  frailty,  sickness, 
pain,  sorrow,  and  death,  and  as  he  has 
a  pure  and  spiritual  body,  adapted  to  a 
residence  in  heaven,  so  shall  we  be  in 
that  future  world.  The  argument  here 
is,  that  the  connexion  which  is  formed 
between  the  believer  and  the  Saviour 
is  as  close  as  that  which  subsisted  be- 
tween him  and  Adam  ;  and  as  that  con- 
nexion with  Adam  involved  the  cer- 
tainty that  he  would  be  subjected  to 
pain,  sin,  sickness,  and  death,  so  the  con- 
nexion with  Christ  involves  the  cer- 
tainty that  he  will  like  him  be  free 
from  sin,  sickness,  pain,  and  death,  and 
like  him  will  have  a  body  that  is  pure, 
incorruptible,  and  immortal. 

50.  Now  this  I  say,  brethren.  'I 
make  this  affirmation  in  regard  to  this 
whole  subject.  I  do  it  as  containing 
the  substance  of  all  that  I  have  said.  I 
do  it  in  order  to  prevent  all  mistake  in 
regard  to  the  nature  of  the  bodies 
which  shall  be  raised  up.'  This  af- 
firmation is  made  respecting  all  the 
dead  and  all  the  living,  that  there  must 
be  a  material  and  important  change  in 
regard  to  them  before  they  can  be  pre- 
pared for  heaven.  Paul  had  proved 
in  the  previous  verses  that  it  was  pos- 
sible for  God  to  give  us  bodies  dif- 
ferent from  those  which  we  now  pos- 
sess ;  he  here  affirms,  in  the  most  posi- 
tive manner,  that  it  was  indispensable 
that  we  should  have  bodies  different 


that  *  flesh  and  blood  cannot  in- 
herit the  kingdom  of  God ;  nei- 
ther doth  corruption  inherit  in 
corruption. 

frjno.3.3,5. 


from  what  we  now  have,  f  Flesh  and 
blood.  Bodies  organized  as  ours  now 
are.  "  Flesh  and  blood"  denotes  such 
bodies  as  we  have  here, — bodies  thai 
are  fragile,  weak,  liable  to  disease,  sub- 
ject to  pain  and  death.  They  are  com 
posed  of  changing  particles ;  to  be  re- 
paired and  strengthened  daily ;  they 
are  subject  to  decay,  and  are  wasted 
away  by  sickness,  and  of  course  they 
cannot  be  fitted  to  a  world  where  there 
shall  be  no  decay  and  no  death. 
f  Cannot  inherit.  Cannot  be  admit- 
ted as  heir  to  the  kingdom  of  God. 
The  future  world  of  glory  is  often  re- 
presented as  an  heirship.  See  Note  on 
Rom.  viii.  17.  ^  The  kingdom  of  God. 
Heaven  ;  appropriately  called  his  king- 
dom, because  he  shall  reign  there  in 
undivided  and  perfect  glory  for  ever. 
^  Neither  doth  corruption,  &c.  Nei- 
ther can  that  which  is  in  its  nature  cor- 
ruptible, and  liable  to  decay,  be  adapted 
to  a  world  where  all  is  incorruptible. 
The  apostle  here  simply  states  the  fact. 
He  does  not  tell  us  why  it  is  impossi- 
ble. It  may  be  because  the  mode  of 
communication  there  is  not  by  the  bo- 
dily senses ;  it  may  be  because  such 
bodies  as  ours  would  not  be  fitted  to 
relish  the  pure  and  exalted  pleasures 
of  an  incorruptible  world;  ii  may  be 
because  they  would  interfere  with  the 
exalted  worship,  the  active  eorvice,  and 
the  sleepless  employments  of  the  hea- 
venly world ;  it  may  be  because  such  a 
body  is  constituted  to  derive  pleasure 
from  objects  which  shall  not  be  found 
in  heaven.  It  is  adapted  to  enjoyment 
in  eating  and  drinking,  and  the  plea- 
sures of  the  eye,  the  ear,  the  taste,  the 
touch ;  in  heaven  the  soul  shall  be 
awake  to  more  elevated  and  pure  enjoy- 
ments than  these,  and,  of  course,  such 
bodies  as  we  here  have  TV ould  impede  oui 
progress  and  destroy  our  comforts,  and 


A.  D.  59.] 

51    Behold, 
mystery  : 


CHAPTER  XV. 


339 


I   show    you    a 
not    all 


We  •  shall 

olThess.4.15— 17. 


be  ill  adapted  to  all  the  employments 
and  enjoyments  of  that  heavenly  world. 
61.  Behold  1 show  you.  This  com- 
mences the  third  subject  of  inquiry  in 
the  chapter,— the  question,  what  will 
become  of  those  who  are  alive  when 
the  Lord  Jesus  shall  return  to  raise 
the  dead  1  This  was  an  obvious  in- 
quiry, and  the  answer  was,  perhaps, 
supposed  to  be  difficult.  Paul  answers  it 
directly,  and  says  that  they  will  undergo 
an  instantaneous  change,  which  will 
make  them  like  the  dead  that  shall  be 
raised,  f  A  mystery.  On  the  mean- 
ing of  this  word,  see  Note,  ch.  ii.  7. 
The  word  here  does  not  mean  any 
thing  which  was  in  its  nature  unintel- 
ligible, but  that  which  to  them  had 
been  hitherto  unknown.  '  I  now  com- 
municate to  you  a  truth  which  has  not 
been  brought  into  the  discussion,  and  in 
regard  to  which  no  communication  has 
been  made  to  you.'  On  this  subject 
there  had  been  no  revelation.  Though 
the  Pharisees  held  that  the  dead  would 
rise,  yet  they  do  not  seem  to  have 
made  any  statement  in  regard  to  the 
living  who  should  remain  when  the 
dead  should  rise.  Nor,  perhaps,  had 
the  subject  occupied  the  attention  of 
the  apostles ;  nor  had  there  been  any 
direct  communication  on  it  from  the 
Lord  Jesus  himself.  Paul  then  here 
says,  that  he  was  about  to  communicate 
a  great  truth  which  till  then  had  been 
unknown,  and  to  resolve  a  great  in- 
quiry on  which  there  had  as  yet  been 
no  revelation,  f  We  shall  not  all  sleep. 
We  Christians,-  grouping  all  together 
who  then  lived  and  should  live  after- 
wards, for  his  discussion  has  relation 
to  them  all.  The  following  remarks 
may,  perhaps,  remove  some  of  the  diffi- 
culty which  attends  the  interpretation 
of  this  passage.  The  objection  which 
is  made  to  it  is,  that  Paul  expected  to 
live  until  the  Lord  Jesus  should  return  ; 
that  he,  therefore,  expected  that  the 
world  would  soon  end,  and  that  in  this 


sleep,  but  wo  shall  all  be  chang- 
ed. 


he  was  mistaken,  and  could  not  be  in- 
spired. To  this,  we  may  reply,  (1.) 
He  is  speaking  )i  Christians  as  such-- 
of  the  whole  c'lurch  that  had  been  re- 
deemed—<f  th  ientire  mass  that  should 
enter  heaven ;  and  he  groups  them  all 
together,  and  connects  himself  with 
them,  and  saj  s,  "  We  shall  not  die ; 
we  Christians,  including  the  whole 
church,  shall  not  all  die,"  &c.  That 
he  did  not  refei  only  to  those  whom  he 
was  then  addressing,  is  apparent  from 
the  whole  disc  as? ion.  The  argument 
relates  to  Christians — to  the  church  at 
large  ;  and  the  affirmation  here  has  re- 
ference to  that  ;hurch  considered  as  one 
church  that  was  to  be  raised  up  on  the 
last  day.  (2.)  That  Paul  did  not  ex- 
pect that  the  Lord  Jesus  would  soon 
come,  and  that  the  world  would  soon 
come  to  ;m  ei.d,  is  apparent  from  a 
similar  place  in  the  epistle  to  the  Thes- 
salonians.  In  1  Tl.ess.  iv.  15,  he  uses 
language  remarkably  similar  to  that 
which  is  here  used  :  "  We  which  are 
alive,  and  rem  tilt  unto  the  coming  of 
the  Lord,"  &*\  1  his  language  was 
interpreted  by  the  Thessalonians  as 
teaching  that  the  world  would  soon 
come  to  aa  end  and  the  effect  had  been 
to  produce  a  st-ite  of  ilarm.  Paul  was, 
therefore,  at  sj  e<  ial  pains  to  show  in 
his  second  epistle  to  '.hem,  that  he  did 
not  mean  any  f-u<h  thing.  He  showed 
them  (2  Thess  ii.)  that  the  end  of  the 
world  was  not  noar ;  that  very  import- 
ant events  were-to  occur  before  the  world 
would  come  to  an  end ;  and  that  his 
language  did  i  iot  imj  ly  any  expecta- 
tion on  his  pa  t  that  I  he  woi  Al  would 
soon  terminate  or  that  the  Lord  Jesus 
would  soon  ct  me.  ('•).)  Parallel  ex- 
pressions occui  i  n  the  other  writers  of 
the  New  Testa  nent,  and  with  a  simi- 
lar signification  Thus,  John  (1  Epis. 
ii.  18)  says,  '  'It  is  (he  last  time." 
Comp.  Heb.  i.  I.  But  the  meaning  of 
this  is  not  that  the  woild  would  soon 
come  to  an  em'  The  prophets  spoke 


340 


1.  CORINTHIANS. 


LA.  D.  69. 


rf  a  period  which  they  called  "  the 
Vist  days"  (Isa.  ii.  2.  Micah  iv.  1  ; 
in  Hebrew, "the  after  days"),  as  the 
period  in  which  the  Messiah  would  live 
and  reign.  By  it  they  meant  the  dis- 
pensation which  should  be  the  last  ,• 
that  under  which  the  world  would 
close  ;  the  reign  of  the  Messiah,  which 
would  be  the  last  economy  of  human 
things.  But  it  did  not  follow  that 
this  was  to  be  a  short  period ,  or  that 
it  might  not  be  longe*  than  any  one  of 
the  former,  or  than  all  the  former  put 
together.  This  was  that  which  John 
spoke  of  as  the  last  time.  (4.)  I  do 
not  know  that  the  proper  doctrine,  of 
inspiration  suffers,  if  we  admit  that  the 
apostles  were  ignorant  of  the  exact 
time  when  the  world  would  close ;  or 
even  that  in  regard  to  the  precise  pe- 
riod when  that  would  take  place,  they 
might  be  in  error.  The  following  con- 
siderations may  be  suggested  on  this 
subject,  showing  that  the  claim  to  in- 
spiration did  not  extend  to  the  know- 
ledge of  this  fact,  (a)  That  they  were 
not  omniscient,  and  there  is  no  more 
absurdity  in  supposing  that  they  were 
ignorant  on  this  subject  than  m  regard 
to  any  other.  (6)  Inspiration  extend- 
ed to  the  order  of  future  events,  and 
not  to  the  times.  There  is  in  the 
Scriptures  no  statement  of  the  time 
when  the  world  would  close.  Future 
events  were  made  to  pass  before  the 
mind  of  the  prophets,  as  in  a  land- 
scape. The  order  of  the  images  may 
be  distinctly  marked,  but  the  times 
may  not  be  designated.  And  even 
events  which  may  occur  in  fact  at  dis- 
tant periods,  may  in  vision  appear  to 
be  near  each  other  ;  as  in  a  landscape, 
objects  which  are  in  fact  separated  by 
distant  intervals,  like  the  ridges  of  a 
mountain,  may  appear  to  lie  close  to 
each  other,  (c)  The  Saviour  ex- 
pressly said,  that  it  was  not  designed 
that  they  should  know  when  future 
events  would  occur.  Thus,  after  his 
ascension,  in  answer  to  an  inquiry  whe- 
ther he  then  would  restore  the  kingdom 
to  Israel,  he  said  (Acts  i.  7),  "  It  is  not 
for  you  to  know  the  times  or  the  sea- 


sons which  the  Father  hath  put  in  his 
own  power."  See  Note  on  that  verse, 
(d)  The  Saviour  said  that  even  he 
himself,  as  man,  was  ignorant  in  regard 
to  the  exact  time  in  which  future 
events  would  occur.  "  But  of  that 
day,  and  that  hour,  knoweth  no  man, 
no,  not  the  angels  which  are  in  hea- 
ven, neither  the  Son,  but  the  Father." 
Mark  xiii.  32.  (e)  The  apostles  were 
in  fact  ignorant,  and  mistaken  in  re- 
gard to,  at  least,  the  time  of  the  occur- 
rence of  one  future  event,  the  death  of 
John.  xxi.  23.  There  is,  therefore,  no 
departure  from  the  proper  doctrine  of 
inspiration,  in  supposing  that  the  apos- 
tles were  not  inspired  on  these  subjects, 
and  that  they  might  be  ignorant  like 
others.  The  proper  order  of  events 
they  state  truly  and  exactly  ;  the  exact 
time  God  did  not,  for  wise  reasons,  intend 
to  make  known,  f  Shall  not  all  sleep. 
Shall  not  all  die.  See  Note,  ch.  xi.  30. 
1  But  we  shall  all  be  changed.  There 
is  considerable  variety  in  the  reading 
of  this  passage.  The  Vulgate  reads 
it,  "  We  shall  all  indeed  rise,  but  we 
shall  not  all  be  changed."  Some 
Greek  MSS.  read  it,  "  We  shall  all 
sleep,  but  we  shall  not  all  be  changed." 
Others,  as  the  Vulgate,  "  We  shall  all 
rise,  but  we  shall  not  all  be  changed." 
But  the  present  Greek  text  contains, 
doubtless,  the  true  reading;  and  the 
sense  is,  that  all  who  are  alive  at  the 
coming  of  the  Lord  Jesus  shall  un- 
dergo such  a  change  as  to  fit  them  for 
their  new  abode  in  heaven  ;  or  such  as 
shall  make  them  like  those  who  shall 
be  raised  from  the  dead.  This  change 
will  be  instantaneous  (ver.  52),  for  it 
is  evident  that  God  can  as  easily 
change  the  living  as  he  can  raise  thie 
dead  ;  and  as  the  affairs  of  the  world 
will  then  have  come  to  an  end,  there 
will  be  no  necessity  that  those  who  are 
then  alive  should  be  removed  by  death , 
nor  would  it  be  proper  that  they  should 
go  down  to  lie  any  time  in  the  grave. 
The  ordinary  laws,  therefore,  by  wljich 
men  are  removed  to  eternity,  will  not 
t operate  in  regard  to  them,  and  they  will 
be  removed  at  once  to  their  new  abode 


A.D.  59.] 

52  In  a  moment,  *  in  the 
twinkling  of  an  eye,  at  the  last 
trump  :  for  the  b  trumpet  shall 
sound,  and  the  dead  c  shall  be 


JHAPTER  XV. 


341 


raised     incorruptible, 
shall  be  changed. 


and 


we 


53  For  this  corruptible  must 


a2Pet.3.10. 
c  Jno.5.25. 


6Zech.9.14.  Matt.24.31. 


put  on  incorruption,  and  this 
mortal  d  must  put  on  immor- 
tality. 

54  So  when  this  corruptible 
shall  have  put  on  incorruption, 
and  this  mortal  shall  have  put 
on  immortality,  then  shall  be 

d  2Cor.5.4.  Uno.3.2. 


52.  In  a   moment   (tt  (iroyuao).     In 
an  atom,  scil.  of  time  ;  a  point  of  time 
which  cannot  be  cut  or  divided  (a  priv. 
and  rofu»,  from  Tt/u.vu>,  to  cut).    A  single 
instant  ;  immediately.     It  will  be  done 
instantaneously.     ^  In  the   twinkling 
of  an  eye.  This  is  an  expression  also  de- 
noting the  least  conceivable  duration  of 
time.    The  suddenness  of  the  coming  of  j 
the  Lord  Jesus  is  elsewhere  compared  to  j 
the  coming  of  a  thief  in  the  night.  2  Pet.  ! 
Hi.  10.  The  word  rendered  "  twinkling" 


rj,  from  I'nr-Tce,  to  throw,  cast)  means  ! 
a  throw,  cast,  jerk,  as  of  a  stone  ;  and  j 
then  a  jerk  of  the  eye,  {.  e.  a  wink.  —  j 
Robinson,  t  At  the  lost  trump.  When  j 
the  trumpet  shall  sound  to  raise  the 
dead.  The  word  "  last"  here  does  not 
imply  that  any  trumpet  shall  have  been 
before  sounded  at  the  resurrection,  but 
is  a  word  denoting  that  this  is  the  con- 
summation or  close  of  things;  it  will 
end  the  economy  of  this  world  ;  it  will 
be  connected  with  the  lost  state  of 
things.  Tf  For  the  trumpet  shall  sound. 
See  Note,  Matt.  xxiv.  31.  ^  And  the 
dead  shall  be  raised.  Note,  John  v.  25. 
53.  For  this  corruptible,  &c.  It  is 
necessary  that  a  change  should  take 
place,  either  by  dying  and  then  being 
raised,  or  by  being  changed  without 
seeing  death  ;  for  we  cannot  enter  hea- 
ven as  we  are  now.  f  Must  put  on. 
The  word  here  used  (\v3wu>}  properly 
means  to  go  in,  to  envelope,  to  put  on 
as  a  garment  ;  and  then  to  put  on  any 
thing  ;  as  the  soul  is,  as  it  were,  clothed 
with,  or  invested  with  a  body  ;  and  here 
jt  means,  must  be  endued  with,  or  fur- 
nished with.  It  is  equivalent  to  saying 
that  this  corruptible  must  become  incor- 
ruptible, and  this  mortal  must  become 
immortal.  We  must  cease  to  be  cor- 
29* 


ruptible  and  mortal,  and  must  become 
incorruptible  and  immortal.  The  right- 
eous who  remain  till  the  coming  of 
Christ  shall  be  at  once  changed,  and 
invested,  as  Enoch  and  Elijah  were, 
with  incorruption  and  immortality. 

54.  So  when,  &c.  In  that  future 
glorious  world,  when  all  this  shall  have 
been  accomplished.  K  Then  shall  be 
brought  to  pass.  Then  shall  be  fully 
accomplished;  these  words  shall  then 
receive  their  entire  fulfilment ;  or  this 
event  shall  meet  all  that  is  implied  in 
these  words,  f  The  saying  that  is 
written.  What  is  written,  or  the  record 
which  is  made.  These  words  are  quoted 
from  Isa.  xxv.  8 ;  and  the  fact  that  Paul 
thus  quotes  them,  and  the  connexion  in 
which  they  stand,  prove  that  they  had 
reference  to  the  times  of  the  gospel,  and 
to  the  resurrection  of  the  dead.  Paul 
does  not  quote  directly  from  the  Hebrew, 
or  from  the  LXX.,  but  gives  the  substance 
of  the  passage.  ^  Death.  Referring 
here,  undoubtedly,  to  death  in  the  pro- 
per sense ;  death  as  prostrating  the  liv- 
ing, and  consigning  them  to  the  grave. 
H  Is  swallowed  up.  KaTeroSvf  (from 
xxTXTriva,  to  drink  down,  to  swallow 
down)  means  to  absorb  (Rev.  xii.  16)  ; 
to  overwhelm,  to  drown  (Heb.  xi.  29)  • 
and  then  to  destroy  or  remove.  The 
idea  may  be  taken  from  a  whirlpool,  or 
Maelstrom,  that  absorbs  all  that  comes 
near  it ;  and  the  sense  is,  that  he  will 
abolish  or  remove  death  ;  that  is,  cause 
it  to  cease  from  its  ravages  and  triumphs. 
T  In  victory  (el?  y7»if).  Unto  victory  ; 
so  as  to  obtain  a  complete  victory.  The 
Hebrew  (Isa.  xxv.  8)  is  nxjS.  The 
LXX.  often  render  the  word  nxj,  which 
properly  means  splendour,  purity,  trust, 
perpetuity,  eternity,  perfection,  by  »7*oc. 


342 


I.  CORINTHIANS. 


59. 


brought  to  pass  Ihr  s  tying  that 
is  written,  Death  a  is  swallowed 
up  in  victory. 

a  Isa.2o.8 


victory.  2  Kings  ii.  26  Jcb  xxxvi.  7. 
Lam.  iii.  18;  v.  20.  Amas  i.;  ii.;  viii.  7. 
The  Hebrew  word  h<  re  may  be  ren- 
dered either  unto  the  end,  i.  e.  to  com- 
pleteness or  perfection,  or  unto  victory, 
with  triumph.  It  mat'ers  little  which 
is  the  meaning,  for  they  both  come  to 
the  same  thing.  The  dea  is,  that  the 
power  and  dominion  ol  death  shall  be 
entirely  destroyed,  or  br  night  to  an  end. 
55.  O  death.  This  triumthant  ex- 
clamation is  the  commencement  of  the 
fourth  division  of  th -i  chapter, — the 
practical  consequences  )f  the  loctrine. 
It  is  such  an  exclamation  as  every 
man  with  right  feelings  will  be  dis- 
posed to  make,  who  c-  mtcmpl  ites  the 
ravages  of  death ;  wh  >  1  »oks  upon  a 
worl  J  where  in  all  forme  ho  has )  eigned, 
and  who  then  contempl  ites  the  glorious 
truth,  that  a  complete  a.ul  tinal  t  iumph 
has  been  obtained  over  t  his  great  enemy 
of  the  happiness  of  man,  and  thiit  man 
woul-1  die  no  more.  It  is  a  triumphant 
view  which  bursts  upoi  v  the  soul  as  it 
contemplates  the  fact  that  the  work  of 
the  second  Adam  has  repaired  the  ruins 
of  the  first,  and  that  m  in  is  redeemed ; 
his  body  will  be  raised;  not  another 
human  being  should  di>%  and  the  work 
of  death  should  be  em  led.  Nay,  it  is 
more.  Death  is  not  only  at  an  en  1 ;  it 
shall  not  only  cease,  but  its  evils  .shall 
be  repaired;  and  a  gl»ry  and  honour 
shall  encompass  the  body  of  man,  such 
as  would  have  been  unknown  had  there 
been  no  death.  NJ  commentary  can 
add  to  the  beauty  and  force  of  the  lan- 
guage in  this  verse  ;  ar  d  the  best  way 
to  see  its  beauty,  and  to  enjoy  it,  is  to 
sit  down  and  think  of  i  EATH  ;  of  what 
death  has  been,  and  bis  done;  of  the 
millions  and  millions  th  it  have  died ;  of 
the  earth  strewed  witli  the  dead,  and 
**  archrd  with  graves; ''  of  our  own 
death ,-  the  certainty  th  it  we  must  di  3, 
and  out  parents,  ami  b. others,  and  sis- 
ters, an  I  children,  and  i  rieads ;  that  all, 


55  0  6  death,  where  is  thy 
sting  ?  O  grave,  *  where  is  thy 
victory  ? 

b  Hos.13.14.        «  or,  hell. 


all  must  die ; — and  then  to  suffer  the 
truth,  in  its  full-orbed  splendour,  to  rise 
upon  us,  that  the  time  will  come  when 

DEATH   SHALL   BE    AT    AN    EXD.        Who, 

in  such  contemplation,  can  refrain  from 
the  language  of  triumph,  and  from 
hymns  of  praise  ?  f  Where  is  thy  sting  ? 
The  word  which  is  here  rendered  sting 
(jtli'Tgoi')  denotes  properly  a  prick,  a 
point ;  hence  a  goad  or  stimulus ;  i.  e. 
a  rod  or  staff  with  an  iron  point,  for 
goading  oxen  (see  Note,  Acts  ix.  5)  ; 
and  then  a  sting  properly,  as  of  scor- 
pions, bees,  &c.  It  denotes  here  a  ve- 
nomous thing,  or  weapon,  applied  to 
death  personified,  as  if  death  employed 
it  to  destroy  life,  as  the  sting  of  a  bee 
or  a  scorpion  is  used.  The  idea  is  de- 
rived from  the  venomous  sting  of  ser- 
pents, or  other  reptiles,  as  being  destruc- 
tive and-painful.  The  language  here  is 
the  language  of  exultation,  as  if  that 
was  taken  away  or  destroyed.  ^  0 

frave  (<*#»').  Hades,  the  place  of  the 
ead.  It  is  not  improperly  rendered, 
however,  grave.  The  word  properly 
denotes  a  place  of  darkness ;  then  the 
world,  or  abodes  of  the  dead.  Accord 
ing  to  the  Hebrews,  Hades,  or  Sheol, 
was  a  vast  subterranean  receptacle,  or 
abode,  where  the  souls  of  the  dead  ex- 
isted. It  was  dark,  deep,  still,  awful. 
The  descent  to  it  was  through  the  grave ; 
and  the  spirits  of  all  the  dead  were  sup- 
posed to  be  assembled  there;  the  right- 
eous occupying  the  upper  regions,  and 
the  wicked  the  lower.  See  Note  on  Isa 
xiv.  9.  Comp.  Lowth,  Lect.  on  Heb. 
Poet.  vii.  Campbell,  Prel.  Diss.  vi. 
part  2,  §  2.  It  refers  here  to  the  dead ; 
and  means  that  the  grave,  or  Hades, 
should  no  longer  have  a  victory,  f  Thy 
victory.  Since  the  dead  are  to  rise; 
since  all  the  graves  are  to  give  up  all 
that  dwell  in  them  ;  since  no  man  will 
die  after  that,  where  is  its  victory  1  It 
is  taken  away.  It  is  despoiled.  The 
power  of  death  and  the  grave  is  van 


A   D.  59.] 

56  The*  sting  of  death  is  sin ; 
and  *  the  strength  of  sin  is  the 
law. 

a  Kom.6-23.       b  Rom.4.15. 


CHAPTER  XV. 


343 


57  But  thanks  c  be  to  God, 
which  giveth  us  the  victory d 
through  our  Lord  Jesus  Christ. 

cKom.7.25.        d  Rom.a37.  Uno.5.4,5. 


quished,  and  Christ  is  triumphant  over 
all.  It  has  been  well  remarked  here, 
that  the  words  in  this  verse  rise  above 
>he  plain  and  simple  language  of  prose, 
and  resemble  a  hymn,  into  which  the 
apostle  breaks  out  in  view  of  the  glorious 
truth  which  is  here  presented  to  the 
mind.  The  whole  verse  is  indeed  a 
somewhat  loose  quotation  from  Hos. 
xiii.  14,  which  we  translate, 

"  O  death,!  will  be  thy  plagues; 
O  grave,  I  will  be  thy  destruction." 

But  which  the  LXX.  render, 

"  O  death,  where  is  thy  punishment  ? 
O  grave,  where  is  thy  sting?" 

Probably  Paul  did  not  intend  this  as  a 
direct  quotation ;  but  he  spoke  as  a  man 
naturally  does  who  is  familiar  with  the 
language  of  the  Scriptures,  and  used  it 
to  express  the  sense  which  he  intended, 
without  meaning  to  make  a  direct  and 
literal  quotation.  The  form  which  Paul 
uses  is  so  poetic  in  its  structure  that 
Pope  has  adopted  it,  with  only  a  change 
in  the  location  of  the  members,  in  the 
"  Dying  Christian :" 

"  O  erave,  where  is  thy  victory  1 
O  death,  where  is  thy  sting  1" 

6fi.  The  sting  of  death.  The  sting 
which  death  bears  ;  that  with  which  he 
effects  his  purpose ;  that  which  is  made 
use  of  to  inflict  death ;  or  that  which  is 
the  cause  of  death.  There  would  be  no 
death  without  sin.  The  apostle  here 
personifies  death,  as  if  it  were  a  living 
being,  and  as  making  use  of  sin  to  in- 
flict death,  or  as  being  the  sting,  or  en- 
venomed instrument,  with  which  he 
inflicts  the  mortal  agony.  The  idea  is, 
that  sin  is  the  cause  of  death.  It  intro- 
duced it ;  it  makes  it  certain ;  it  is  the 
cause  of  the  pain,  distress,  agony,  and 
horror  which  attends  it.  Had  there 
been  no  sin,  men  would  not  have  died. 
If  there  were  no  sin,  death  would  not 
be  attended  with  horror  or  alarm.  For 
why  should  innocence  be  afraid  to  die  ? 
What  has  innocence  to  fear  anywhere 


in  the  universe  of  a  just  God  ?  The 
fact,  therefore,  that  men  die,  is  proof 
that  they  are  sinners;  the  fact  that  they 
feel  horror  and  alarm,  is  proof  that  they 
feel  themselves  to  be  guilty,  and  that 
they  are  afraid  to  go  into  the  presence 
of  a  holy  God.  If  this  be  taken  away, 
if  sin  be  removed,  of  course  the  horror, 
and  remorse,  and  alarm  which  it  is  fit- 
ted to  produce  will  be  removed  also. 
Tf  Is  sin.  Sin  is  the  cause  of  it.  See 
Note,  Rom.  v.  12.  1  The  strength  of 
sin.  Its  power  over  the  mind ;  its  ter- 
rific and  dreadful  energy ;  and  especially 
its  power  to  produce  alarm  in  the  hour 
of  death.  T  Is  the  law.  The  pure  and 
holy  law  of  God.  This  idea  Paul  has 
illustrated  at  length  in  Rom.  vii.  9 — 13. 
See  Notes  on  that  passage.  He  proba- 
bly made  the  statement  here  in  order  to 
meet  the  Jews,  and  to  show  that  the 
law  of  God  had  no  power  to  take  away 
the  fear  of  death ;  and  that,  therefore, 
there  was  need  of  the  gospel,  and  that 
this  alone  could  do  it.  The  Jews  main- 
tained that  a  man  might  be  justified  and 
saved  by  obedience  to  the  law.  Paul 
here  shows  that  it  is  the  law  which 
gives  its  chief  vigour  to  sin,  and  that  it 
does  not  tend  to  subdue  or  destroy  it ; 
and  that  power  is  seen  most  strikingly 
in  the  pangs  and  horrors  of  a  guilty 
conscience  on  the  bed  of  death.  There 
was  need,  therefore,  of  the  gospel,  which 
alone  could  remove  the  cause  of  these 
horrors,  by  taking  away  sin,  and  thus 
leaving  the  pardoned  man  to  die  in 
peace.  Comp.  Note,  Rom.  iv.  15. 

57.  But  thanks  be  to  God.  See 
Note,  Rom.  vii.  25.  1  Which  giveth 
us  the  victory.  Us  who  are  Christians ; 
all  Christians.  The  victory  over  sin, 
death,  and  the  grave.  God  alone  is 
the  author  of  this  victory.  He  formed 
the  plan ;  he  executed  it  in  the  gift  of 
his  Son ;  and  he  gives  it  to  us  person- 
ally when  we  come  to  die.  J  Through 
our  Lord  Jesus  Christ.  By  his  death 


344 


I.  CORINTHIANS. 


[A.D.  59. 


58  Therefore,  my  beloved 
brethren,  a  be  ye  steadfast,  im- 
movable, always  abounding  in 

a  2Pet.3.14. 


the  work  of  the  Lord,  forasmuch 
as  ye  know  that  your  labour  is 
not  in  vain  in  the  Lord. 


thus  destroying  the  power  of  death ; 
by  his  resurrection  and  triumph  over 
the  grave ;  and  by  his  grace  imparted 
to  us  to  enable  us  to  sustain  the  pains 
of  death,  and  giving  to  us  the  hope  of  a 
glorious  resurrection.  Comp.  Note,  Rom. 
vii.  25 ;  viii.  37. 

58.  Therefore,  my  beloved  brethren. 
In  view  of  the  great  and  glorious  truths 
which  have  been  revealed  to  us  respect- 
ing the  resurrection.  Paul  closes  the 
whole  of  this  important  discussion  with 
an  exhortation  to  that  firmness  in  the 
faith  which  ought  to  result  from  truths 
so  glorious,  and  from  hopes  so  elevated 
as  these  truths  are  fitted  to  impart. 
The  exhortation  is  so  plain,  that  it 
needs  little  explanation ;  it  so  obviously 
follows  from  the  argument  which  Paul 
had  pursued,  that  there  is  little  need 
to  attempt  to  enforce  it.  1  Be  ye  stead- 
fast (£/{>*?«,  from  fcfg*).  Seated,  se- 
dentary (Robinson);  perhaps  with  an 
allusion  to  a  statue  (Bloomfield)  ;  or 
perhaps  to  wrestling,  and  to  standing 
one's  ground  (Wolf).  Whatever  may 
be  the  allusion,  the  sense  is  clear.  Be 
firm,  strong,  confident  in  the  faith,  in 
view  of  the  truth  that  you  will  be  raised 
up.  Be  not  shaken  or  agitated  with 
the  strifes,  the  temptations,  and  the 
cares  of  life.  Be  fixed  in  the  faith, 
and  let  not  the  power  of  sin,  or  the 
sophistry  of  pretended  philosophy,  or 
the  arts  of  the  enemy  of  the  soul  seduce 
you  from  the  faith  of  the  pospel.  H  Un- 
movable.  Firm,  fixed,  stfeP  unmoved. 
This  is  probably  a  stronger  expression 
than  the  former,  though  meaning  sub- 
stantially the  same  thing — that  we  are 
to  be  firm  and  unshaken  in  our  Chris- 
tian hopes,  and  in  our  faith  in 
gospel,  f  Always  abounding  in  ti: 
work  of  the.  Lord.  Always  engaged  in 
doing  the  will  of  God ;  in  promoting 
his  glory,  and  advancing  his  kingdom. 
The  phrase  means  not  only  to  be  en- 
gaged in  this,  but  to  be  engaged  dili- 
gently, laboriously ;  excelling  in  this. 


The  "work  of  the  Lord"  here  means 
that  which  the  Lord  requires ;  all  the 
appropriate  duties  of  Christians.  Paul 
exhorts  them  to  practise  every  Chris- 
tian virtue,  and  to  do  all  that  they  could 
do  to  further  the  gospel  among  men. 
^  Forasmuch  as  ye  know.  Gr.  Know- 
ing. You  know  it  by  the  arguments 
which  have  been  urged  for  the  truth 
of  the  gospel ;  by  your  deep  conviction 
that  that  gospel  is  true.  Tf  Your  labour 
is  not  in  vain.  It  will  be  rewarded. 
It  is  not  as  if  you  were  to  die  and  never 
live  again.  There  will  be  a  resurrec- 
tion, and  you  will  be  suitably  recom- 
pensed then.  What  you  do  for  the 
honour  of  God  will  not  only  be  attend- 
ed with  an  approving  conscience,  and 
with  happiness  here,  but  will  be  met 
with  the  glorious  and  eternal  rewards 
of  heaven.  ^  In  the  Lord.  This  pro- 
bably means,  '  Your  labour  or  work  in 
the  Lord,  i.e.  in  the  cause  of  the  Lord, 
will  not  be  in  vain.'  And  the  senti- 
ment of  the  whole  verse  is,  that  the 
hope  of  the  resurrection  and  of  future 
glory  should  stimulate  us  to  great  and 
self-denying  efforts  in  honour  of  Him 
who  has  revealed  that  doctrine,  and 
who  purposes  graciously  to  reward  us 
there.  Other  men  are  influenced  and 
excited  to  great  efforts  by  the  hope  of 
honour,  pleasure,  or  wealth.  Chris- 
tians should  be  excited  to  toil  and  self- 
denial  by  the  prospect  of  immortal 
glory ;  and  by  the  assurance  that  their 
hopes  are  not  in  vain,  and  will  not  de- 
ceive them. 

Thus  closes  this  chapter  of  inimitable 
beauty,  and  of  unequalled  power  of 
argumentation.  Such  is  the  pi  aspect 
which  is  before  the  Christen.  He 
.  indeed  die  like  other  men.  But 
his  death  is  a  sleep — a  calm,  gentle 
undisturbed  sleep,  in  the  expectation 
of  being  again  awaked  to  a  brighter 
day.  ver.  6.  He  has  the  assurance 
that  his  Saviour  rose,  and  that  hia 
people  shall  therefore  also  rise,  ver 


A.J).59.] 

CHAPTER  XVI. 


N 


OW  concerning  the   collec- 
tion  for  the    saints,  as  °  I 


CHAPTER  XVI.  345 

.   y     -1^  v.  •  •  *>  ! 

have  given  order  to  tl  e  churches 


12 — 20.  He  encounters  peril,  and 
privation,  and  persecution ;  he  may  be 
ridiculed  and  despised ;  he  may  be 
subjected  to  danger,  or  doomed  to  fight 
with  wild  beasts,  or  to  contend  with 
men  who  resemble  wild  beasts ;  he  may 
be  doomed  to  the  pains  and  terrors  of  a 
martyrdom  at  the  stake,  but  he  has  the 
assurance  that  all  these  are  of  short 
continuance,  and  that  before  him  there 
is  a  world  of  eternal  glory,  ver.  29 — 32. 
He  may  be  poor,  unhonoured,  and  ap- 
parently without  an  earthly  friend  or 
protector,  but  his  Saviour  and  Redeem- 
er reigns,  ver.  25.  He  may  be  opposed 
by  wicked  men,  and  his  name  slandered, 
and  body  tortured,  and  his  peace  marred, 
but  his  enemies  shall  all  be  subdued. 
ver.  26,  27.  He  will  himself  die,  and 
sleep  in  his  grave,  but  he  shall  live  again, 
ver.  22,  23.  He  has  painful  proof  that 
his  body  is  corruptible,  but  it  will  be 
incorruptible  ;  that  it  is  now  vile,  but  it 
will  be  glorious ;  that  it  is  weak,  frail, 
feeble,  but  it  will  yet  be  strong,  and  no 
more  subject  to  disease  or  decay,  ver. 
42,  43.  And  he  will  be  brought  under 
the  power  of  death,  but  death  shall  be 
robbed  of  its  honours,  and  despoiled  of 
its  triumph.  Its  sting  from  the  saint  is 
taken  away,  and  it  is  changed  to  a  bless- 
ing. It  is  now  not  the  dreaded  monster, 
the  king  of  terrors ;  it  is  a  friend  that 
comes  to  remove  him  from  a  world  of 
toil  to  a  world  of  rest ;  from  a  life  of  sin 
:o  a  life  of  glory.  The  grave  is  not  to 
dim  the  gloomy  abode,  the  permanent 
resting-place  of  his  body  ;  it  is  a  place 
of  rest  for  a  little  time ;  grateful  like  the 
bed  of  down  to  a  wearied  frame,  where 
he  may  lie  down  and  repose  after  the 
fatigues  of  the  day,  and  gently  wait  " 
the  morning.  He  has  nothing  to  fear  in 
death ;  nothing  to  fear  in  the  dying 
pang,  the  gloom,  the  chill,  the  sweat, 
the  paleness,  the  fixedness  of  death ; 
nothing  to  fear  in  the  chilliness,  the 
darkness,  the  silence,  the  corruption  of 
the  grave.  All  this  is  in  the  way  to 


of  Galatia,  even  so  do  ye. 

a  Gal.2.10. 


immortality,  and  is  closely  and  indisso- 
lubly  connected  with  immortality,  ver. 
55 — 57.  And  in  view  of  all  this,  we 
should  be  patient,  faithful,  laborious, 
self-denying ;  we  should  engage  with 
zeal  in  the  work  of  the  Lord;  we  should 
Calmly  wait  till  our  change  come.  ver. 
58.  No  other  system  of  religion  has 
any  such  hopes  as  this ;  no  other  sys- 
tem does  any  thing  to  dispel  the  gloom, 
or  drive  away  the  horrors  of  the  grave 
How  foolish  is  the  man  who  rejects  the 
gospel — the  only  system  which  brings 
life  and  immortality  to  light!  How 
foolish  to  reject  the  doctrine  of  the  re- 
surrection, and  to  lie  down  in  the  grave 
without  peace,  without  hope,  without 
any  belief  that  there  will  be  a  world  of 
glory ;  living  without  God,  and  dving 
like  the  brute.  And  yet  infidelity  seeks 
and  claims  its  chief  triumphs  in  the  at- 
tempt to  convince  poor  dying  man  that 
he  has  no  solid  ground  of  hope ;  that 
the  universe  is  "without  a  Father 
and  without  a  God;"  that  the  grave 
terminates  the  career  of  man  for  ever , 
and  that  in  the  grave  he  sinks  away  to 
eternal  annihilation.  Strange  that  man 
should  seek  such  degradation  !  Strange 
that  all  men,  conscious  that  they  must 
die,  do  not  at  once  greet  Christianity  as 
their  best  friend,  and  hail  the  doctrine 
of  the  future  state,  and  of  the  resurrec- 
tion, as  that  which  is  adapted  to  meet 
the  deeply-felt  evils  of  this  world;  to 
fill  the  desr>  -ing  mind  with  peace; 
and  to  sustain  the  soul  in  the  tempta- 
tions and  trials  of  life,  and  in  the  gloom 
and  agony  of  death  ! 

CHAPTER  XVI. 
doctrinal  part  of  this  epistle  was 
'     *1  at  the  end  of  the  fifteenth  chap- 
ter.     See   the   Introduction.      Before 
closing  the  epistle,  Paul  adverts  to  soms 
subjects  of  a  miscellaneous  nature,  and 
particularly  to  the  subject  of  a  collection 
for  the  poor  and  persecuted  Christians 
in  Judea,  on  which  his  heart  was  much 
set.  and  to  which  he  several  times  ad- 


346 


I.  CORIN1HIANS. 


[A.  D.  59. 


verts  in  Ins  epistles.  See  Note  on  ver. 
1.  This  subject  he  h<d  suggested  to 
them  when  he  was  with  them,  and  they 
had  expsessed,  some  t  mo  before,  the 
utmost  readiness  to  male  the  collection, 
and  Paul  had  common  led  their  readi- 
ness when  he  was  .urgii  ig  the  same  sub- 
ject in  Macedonia,  See  2  Cor.  ix.  It 
is  evident,  however,  thai  for  some  cause, 
perhaps  owing  to  the  di\is:ons  and  con- 
tentions in  the  chvirch  this  collection 
had  not  yet  been  maf  Paul,  there- 
fore, calls  their  attention  to  it,  and  urges 
them  to  make  it,  anil  to  forward  it  either 
by  him  alone,  or  with  otl  .ers,  whom  they 
might  designate,  to  Julea.  ver.  1 — 4. 
In  connexion  with  this,  he  expresses 
his  intention  of  coming  to  Corinth,  and 
perhaps  of  passing  the  w  inter  with  them. 
He  was  then  in  Ephesus.  He  was  ex- 
pecting to  go  to  Macedonia,  probably 
on  the  business  of  the  collection.  He 
purposed  not  to  visit  them  on  his  way 
to  Macedonia,  but  on  lis  return.  He 
had  formerly  intended  to  pass  through 
Corinth  on  his  wav  to  Macedonia,  and 
had  perhaps  given  them  such  an  inti- 
mation of  his  purpose.  2  Cor.  i.  16,  17. 
But  from  pome  cause  (see  Notes  on 
2  Cor.  i.  15—23),  he  trlls  the  Corinth- 
ians that  he  had  abandoned  the  pur- 
pose of  seeing  them  on  the  way  to 
Macedonia,  though  he  still  intended  to 
go  to  Macevlonia,  and  would  sec  them 
on  his  return,  ver.  5 — ''.  At  that  time 
there  was  a  state  of  things  in  Ephesus 
which  required  his  presence.  His  la- 
bours were  greatly  blessed ;  and,  as  a 
consequence  which  often  attends  the 
successful  preaching  of  the  gospel,  there 
was  much  oj  position.  He  had  resolved, 
therefore,  to  remain  in  Uphesus  until 
Pentecost,  ver.  8, 9.  In  live  mean  time, 
to  show  them  his  deep  interest  in  them, 
he  informed  them  tha  Timothy  was 
coming  among  them,  foi  whom  he  asked 
a  kind  and  cordial  r  eccpt  ion,  and  assured 
them  that  he  had  endeavoured  to  per- 
•uade  Apollos  to  visit  them,  but  was 
not  able.  ver.  10—  12.  Paul  then  urges 
them  to  watch,  anJ  be  llrm,  and  live  in 
love  (ver.  13,  14)  ;  and  then  besought 
them  to  show  particulai  attention  to  the 
family  of  Stephanas,  the  first-fruits  of 


Achaia  (ver.  15,  16)  ;  and  expresses 
hi>  gratitude  that  Stephanas,  and  For- 
tuaatus,  and  Achaicus  had  come  to  him 
at  Ephesus.  ver.  17,  18.  They  were 
pn  bably  the  persons  by  whom  the  Co- 
rin  hians  had  sent  their  letter  (ch.  viii. 
1),  and  by  whom  Paul  sent  this  epistle 
He  then  closes  the  whole  epistle  with 
Chi  istian  salutations ;  with  an  expres- 
sion of  regard  in  his  own  handwriting ; 
with  a  solemn  charge  to  love  the  Lord 
Jesus  Christ,  as  the  great  thing  to  be 
done  and  with  the  assurance  that,  if  not 
done,  it  would  expose  the  soul  to  a 
dreadful  curse  when  the  Lord  should 
come  •,  w;.th  an  invocation  of  the  grace 
of  ths  L  )rd  Jesus  to  be  with  them ; 
and  with  a  tender  expression  of  his  own 
love  to  them  all.  ver.  19 — 24. 

1.  Now  concerning  the  collection  for 
the.  saints.  The  use  of  the  article  here 
shows  that  he  had  mentioned  it  to  them 
before,  and  that  it  was  a  subject  which 
they  would  readily  understand.  It  was 
not  new  to  them,  but  it  was  needful 
only  to  give  some  instructions  in  regard 
to  the  manner  in  which  it  should  be 
done,  and  not  in  regard  to  the  occasion 
for  the  collection,  or  the  duty  of  making 
it.  Accordingly,  all  his  instructions 
relate  simply  to  the  manner  in  which 
the  collection  should  be  made.  The 
word  ren  lered  collection  (AS},/*)  does 
not  occur  anywhere  else  in  the  New 
Testament,  and  is  not  found  in  the 
classic  writers.  It  is  from  bzyct,  to  col- 
lect, and,  undoubtedly,  here  refers  to  a 
contribution,  or  collection  of  money  fo 
a  charitable  purpose.  The  word  saints 
(ayUvi)  hex  e  refers,  doubtless,  to  Chris- 
tians,- to  the  persecuted  Christians  in 
Judea.  There  were  many  there ;  and 
they  were  generally  poor,  and  exposed 
to  various  trials.  In  regard  to  the 
meaning  of  this  word,  and  the  circum- 
stances and  occasion  of  this  collection, 
see  Notes  on  Worn.  xv.  25, 26.  1  As  ) 
have  given  aider  (JKTOL^ct).  As  I  have 
directed,  enjoined,  commanded,  arrang- 
ed. It  does  not  mean  that  he  had  as- 
sumed the  authority  to  tax  them,  or 
that  he  had  commanded  them  to  make 
a  collection,  but  that  he  had  left  direc- 
tions as  to  the  best  manner  and  time  in 


A.D.  59.] 


CHAPTER  XVI. 


347 


2  Upon  the  first  "day  of  the 
week  let  every  one  of  you  lay 


aActs20.7.Rev.UO. 


by  him  in  store,  as  God  hath 
prospered  him,  that  there  be  no 
gatherings  when  I  come. 


which  it  should  be  done.  The  collec- 
tion was  voluntary  and  cheerful  in  all 
the  churches  (Rorn.  xv.  26,  27.  2  Cor. 
ix.  2)  ;  and  Paul  did  not  assume  au- 
thority to  impose  it  on  them  as  a  tax. 
Nor  was  it  necessary.  Self-denial  and 
liberality  were  among  the  distinguishing 
virtues  of  the  early  Christians ;  and  to 
be  a  Christian  then,  implied  that  a  man 
would  freely  impart  of  his  property  to 
aid  the  poor  and  the  needy.  The  order 
related  solely  to  the  manner  of  making 
the  collection ;  and  as  Paul  had  suggest- 
ed one  mode  to  the  churches  in  Galatia, 
he  recommended  the  same  now  to  the 
Corinthians.  ^  To  the  churches  of 
Galatia.  Galatia  was  a  province  in 
Asia  Minor.  On  its  situation,  see  Note, 
Acts  xvi.  6.  There  were  evidently 
several  churches  planted  in  that  region. 
See  Gal.  i.  2.  At  what  time  he  gave 
this  order  to  the  churches  there  is  not 
mentioned  ;  though  it  was  doubtless  on 
occasion  of  a  visit  to  the  churches  there. 
See  Acts  xvi.  6. 

2.  Upon  the  first  day  of  the  week. 
Greek,  "  On  one  of  the  Sabbaths."  The 
Jews,  however,  used  the  word  Sabbath 
to  denote  the  week ;  the  period  of  seven 
days.  Matt,  xxviii.  1.  Mark  xvi.  9. 
Luke  xviii.  12;  xxiv.  1.  John  xx.  1. 19. 
Comp.  Lev.  xxiii.  15.  Deut.  xvi.  9.  It 
is  universally  agreed  that  this  here  de- 
notes the  first  day  of  the  week,  or  the 
Lord's-day.  ^  Let  every  one  of  you. 
Let  the  collection  be  universal.  Let 
each  one  esteem  it  his  duty  and  his 
privilege  to  give  to  this  object.  It  was 
not  to  be  confined  to  the  rich  only,  but 
was  the  common  duty  of  all.  The  poor, 
as  well  as  the  rich,  were  expected  to 
contribute  according  to  their  ability. 
^  Lay  by  him  in  store  ("""§'  «*UT£ 
T/S-4T&)  •vb(3-*wg/£a>i').  Let  him  lay  up  at 
home,  treasuring  up  as  he  has  been 
prospered.  The  Greek  phrase,  "  by 
himself,"  means,  probably,  the  same  as 
at  home.  Let  him  set  it  apart ;  let  him 
designate  a  certain  portion ;  let  him  do 


this  by  himself,  when  he  is  at  home, 
when  he  can  calmly  look  at  the  evi- 
dence of  his  prosperity.  Let  him  do 
it  not  under  the  influence  of  pathetic 
appeals,  or  for  the  sake  of  display  when 
he  is  with  others;  but  let  him  do  it  as  a 
matter  of  principle,  and  when  he  is  by 
himself.  The  phrase  in  Greek,  "  trea- 
suring up,"  may  mean  that  each  one 
was  to  put  the  part  which  he  had  de- 
signated into  the  common  treasury, 
This  interpretation  seems  to  be  de- 
manded by  the  latter  part  of  the  verse. 
They  were  to  lay  it  by,  and  to  put  it 
into  the  common  treasury,  that  there 
might  be  no  trouble  of  collecting  when 
he  should  come.  Or  it  may,  perhaps, 
mean  that  they  were  individually  to 
treasure  it  up,  having  designated  in 
their  own  mind  the  sum  which  they 
could  give,  and  have  it  in  readiness 
when  he  should  come.  This  was  evi- 
dently to  be  done  not  on  one  Sabbath 
only,  but  was  to  be  done  on  each  Lord's- 
day  until  he  should  come,  f  As  God 
hath  prospered  him.  The  word  "  God" 
is  not  in  the  original,  but  it  is  evidently 
understood,  and  necessary  to  the  sense. 
The  word  rendered  "  hath  prospered" 
(tiidZsrctt)  means,  properly,  to  set  for- 
ward on  one's  way  ;  to  prosper  one's 
journey ;  and  then  to  prosper,  or  be 
prospered.  This  is  the  rule  which  Paul 
lays  down  here  to  guide  the  Christians 
at  Corinth  in  giving  alms, — a  rule  that 
is  as  applicable  now,  and  as  valuable 
now,  as  it  was  then.  ^  That  there  be 
no  gatherings  when  I  come.  No  col- 
lections (Kvyixi,  ver.  1).  The  apostle 
means  that  there  should  be  no  trouble 
in  collecting  the  small  sums;  that  it 
should  all  be  prepared  ;  that  each  one 
might  have  laid  by  what  he  could  give  ; 
and  that  all  might  be  ready  to  be  handed 
over  to  him,  or  to  whomsoever  they 
might  choose  to  send  with  it  to  Jerusa- 
lem, ver.  3. — In  view  of  this  important 
verse,  we  may  remark,  (1.)  That  there 
is  here  clear  proof  that  the  first  day  of 


348 


I.  CORINTHIANS. 


[A.  D.  59. 


3  And  when  I  come,  whom- 
soever a  ye  shall  approve  by  your 


a  2Cor.8.1(J. 


the  week  was  observed  by  the  church 
at  Corinth  as  holy  time.  If  it  was  not, 
there  can  have  been  no  propriety  in  se- 
lecting that  day  in  preference  to  any 
other  in  which  to  make  the  collection. 
It  was  the  day  which  was  set  apart  to 
the  duties  of  religion,  and  therefore  an 
appropriate  day  for  the  exercise  of  cha- 
rity and  the  bestowment  of  alms.  There 
can  have  been  no  reason  why  this  day 
should  have  been  designated  except 
that  it  was  a  day  set  apart  to  religion, 
and  therefore  deemed  a  proper  day  for 
the  exercise  of  benevolence  towards 
others.  (2.)  This  order  extended  also 
to  the  churches  in  Galatia,  proving  also 
that  the  first  day  of  the  week  was  ob- 
served by  them,  and  was  regarded  as  a 
day  proper  for  the  exercise  of  charity 
towards  the  poor  and  the  afflicted.  And 
if  the  first  day  of  the  week  was  observed, 
by  apostolic  authority,  in  those  churches, 
it  is  morally  certain  that  it  was  observed 
by  others.  This  consideration,  there- 
fore, demonstrates  that  it  was  the  cus- 
tom to  observe  this  day,  and  that  it  was 
observed  by  the  authority  of  the  early 
founders  of  Christianity.  (3.)  Paul  in- 
tended that  they  should  be  systematic 
in  their  giving,  and  that  they  should 
give  from  principle,  and  not  merely 
under  the  impulse  of  feeling.  (4.)  Paul 
designed  that  the  habit  of  doing  good 
with  their  money  should  be  constant. 
He,  therefore,  directed  that  it  should  be 
on  the  return  of  each  Lord's-day,  and 
that  the  subject  should  be  constantly 
before  their  minds.  (5.)  It  was  evident 
that  Paul  in  this  way  would  obtain 
more  for  his  object  than  he  would  if 
he  waited  that  they  should  give  all  at 
once.  He  therefore  directed  them  ho- 
nestly to  lay  by  each  week  what  they 
could  then  give,  and  to  regard  it  as  a 
sacred  treasure.  How  much  would  the 
amount  of  charites  in  the  Christian 
churches  be  swelled  if  this  were  the 
practice  now,  and  if  all  Christians  would 
lay  by  in  store  each  week  what  they 
could  then  devote  to  sacred  purposes. 


letters,  them  will  I  send  to  bring 
your  J  liberality  unto  Jerusalem 

1  gift. 


(6.)  The  true  rule  of  giving  is, '  as  the 
Lord  has  prospered  us.'  If  he  has  pros- 
pered us,  we  owe  it  to  him  as  a  debt  of 
gratitude.  And  according  to  our  pros- 
perity and  success,  we  should  honestly 
devote  our  property  to  God.  (7.)  It  ia 
right  and  proper  to  lay  by  of  our  wealth 
for  the  purposes  of  benevolence  on  the 
Sabbath-day.  It  is  right  to  do  good 
then  (Matt.  xii.  12);  and  one  of  the 
appropriate  exercises  of  religion  is  to 
look  at  the  evidence  of  our  prosperity 
with  a  view  to  know  what  we  may^bo 
permitted  to  give  to  advance  the  king- 
dom of  the  Lord  Jqsus.  (8.)  If  every 
Christian  would  honestly  do  this  every 
week,  it  would  do  much  to  keep  down 
the  s^'nLof  worldliness  that  now  prevails 
everywhere  in  the  Christian  church , 
and  if  every  Christian  would  conscien- 
tiously follow  the  direction  of  Paul  here, 
there  would  be  no  want  of  funds  for  any 
well-directed  plan  for  the  conversion  of 
the  world. 

3.  WJwmsoever  ye  shall  approve  by 
your  letters.  There  has  been  great  va- 
riety of  opinion  in  regard  to  the  proper 
construction  of  this  verse.  Macknight 
supposes  that  the  "  letters"  here  referred 
to  were  not  letters  either  to  or  from  the 
apostle,  but  letters  signed  and  sent  by 
the  church  at  Corinth,  designating  their 
appointment  and  their  authority.  With 
this  interpretation  Doddridge  coincides 
and  this  is  required  by  the  usual  point 
ing  of  the  Greek  text,  where  the  comma 
is  inserted  after  the  word  letters,  as  in 
our  translation.  But  a  different  inter- 
pretation has  been  proposed  by  inserting 
the  comma  after  the  word  "  approve," 
so  that  it  shall  road,  '  Whom  you  ap- 
prove, or  designate,  them  I  will  yend 
with  letters  to  convey  your  charity  to 
Jerusalem.'  This  is  followed  by  Gries- 
bach,  Locke,  Rosenmiiller,  Bloomfiekl, 
Beza,  Hammond,  Grotius,  Whitby,  &c. 
Certainly  this  accords  better  with  the 
design  of  the  passage.  For  it  is  evident 
(see  ver.  4)  that,  though  Paul  was  willing 
to  go,  yet  he  was  not  expecting  to  go. 


A,  P.  59.] 


CHAPTER  XVI. 


349 


4  And  if  it  be  meet  that  I  go 
also,  they  shall  go  with  me. 

5  Now  I  will  come  unto  you, 
•  when  I  shall  pass  through  Ma- 
cedonia: for  I  do  pass  through 
Macedrnia. 

6  And  it  may  be  that  I  will 
abide,  yea,  and  winter  with  you, 

a2Cor.l.!5. 


that  ye  may  bring  me  on  my 
journey  whithersoever  I  go. 

7  For  I  will  not  see  you  now 
by  the  way ;  but  I  trust  to  tarry 


a  while  with 


you, 


if  the  Lord 


permit. 

8  But  I  will  tarry  at  Ephesus 
until  Pentecost. 


If  he  did  not  go,  what,  was  more  natural 
than  that  he  should  offer  to  give  them 
letters  of  commendation  to  his  brethren 
in  Judea  1  Mill  has  doubted  whether 
this  construction  is  in  accordance  with 
Greek  usage,  but  tho  names  above  cited 
are  sufficient  authority  on  that  subject. 
The  proper  construction,  therefore,  is, 
that  Paul  would  give  them  letters  to  his 
friends  in  Jerusalem,  and  certify  their 
appointment  to  dispense  the  charity, 
and  commend  the  persons  sent  to  the 
favour  and  hospitality  of  the  church 
there.  ^  Your  liberality.  Marg.  Gift. 
Your  donation ;  your  alms.  The  Greek 
word  %d$tv  usually  signifies  grace,  or 
favour.  Here  it  means  an  act  of  grace 
or  favour;  kindness;  a  favour  confer- 
red ;  benefaction.  Comp.  2  Cor.  viii.  4. 
6.  7.  19. 

4.  And  if  it  be  meet,  &c.     If  it  be 
judged  desirable  and  best.     If  my  pre- 
sence  can  further  the  object;   or  will 
satisfy  you  better;  or  will  be  deemed 
necessary  to  guide  and  aid  those  who 
may  be  sent,  I  will  be  willing  to  go 
ulso.     For  some  appropriate  and  valu- 
able remarks  in  regard  to  the  apostle 
Paul's  management  of  pecuniary  mat- 
ters, so  as  not  to  excite  suspicion,  and 
to  preserve  a  blameless  reputation,  see 
Paley's  Horae  Paulinas,  ch.  iv.  No.  1.  3. 
Note. 

5.  Now  I  will  come  unto  you.   I  pur- 
pose to  come  unto  you.     He  had  ex- 
pected to  see  them  on  his  way  to  Mace- 
donia, but,  on  some  account,  had  been 
induced  to  abandon  that  design.     See 
Notes,   2  Cor.  i.  15—17.     J  When  I 
shall  pass  through  Macedonia.    When 
I  shall  have  passed  through  Macedonia. 
He  proposed  to  go  to  Macedonia  first, 

30 


and,  having  passed  through  that  coun- 
try, visiting  the  churches,  to  go  to  Co- 
rinth. For  the  situation  of  Macedonia, 
see  Note,  Acts  xvi.  9.  t  For  I  do  pass 
through  Macedonia.  I  design  to  do  it. 
It  is  my  present  intention.  Though  he 
had  abandoned,  from  some  cause,  the 
design  of  passing  through  Corinth  on 
his  way  to  Macedonia,  yet  he  had  not 
given  up  the  design  itself.  It  was  still 
his  intention  to  go  there. 

6.  That  ye  may  bring  me  on  my 
journey.     That  3sou  may  accompany 
me,  or  aid   me,  and  furnish  me  the 
means  of  going  on  my  journey.   It  was 
customary  for  the  apostles  to  be  attend- 
ed by  some  members  of  the  churches 
and  friends  in  their  travels.    See  Note, 
Acts  x.  23.     1  On  my  journey,  &c. 
Probably  to  Judea.    This  was  evidently 
his  intention.    But  wherever  he  should 
go,  it  would  be  gratifying  to  him  to 
have  their  aid  and  companionship. 

7.  For  I  will  not  see  you  now  by 
the  way.     On  the  way  to  Macedonia. 
Something  had  occurred  to  change  his 
mind,  and  to  induce  him  to  go  to  Ma- 
cedonia by  another  way.    ^  But  I  trust 
to  tarry  a  while  with  you.     That  is, 
on  my  return  from  Macedonia,  ver.  5. 

I  Greek,  "  I  hope  to  remain  with  you  a 
!  little  while."  1  If  the  Lord  permit. 

The  apostle  did  not  use  the  language 

of  certainty  and  of  confidence.  He  felt 
!  his  dependence  on  God,  and  regarded 
1  all  as  under  his  direction.  See  the  same 

form  of  expression  in  1  Cor.  iv.  1 9,  and 

the  Note  on  that  place. 

8.  But  I  will  tarry  at  Ephesus.  Thin 
passage  proves  that  this  letter  was  writ- 
ten from  Ephesus.     It  is  by  such  indi- 
cations as  this  usually  that  we  are  able 


330 


I.  CORINTHIANS. 


[A.D.  59 


9  For  a  great  door  a  and  ef- 

a  2Cor.2.12.  Rev.3.8.        b  Phil. 3. 18. 


fectual  is  opened  unto  me,  and 
there  are  many  adversaries.* 


to  determine  the  place  where  the  epis- 
tles were  written.  In  regard  to  the 
situation  of  Ephesus,  see  Note  on  Acts 
xviii.  19.  f  Until  Pentecost.  This  was 
a  Jewish  festival  occurring  fifty  days 
after  the  Passover,  and  hence  called  the 
Pentecost.  See  Note,  Acts  ii.  1.  As 
there  were  Jews  at  Corinth,  and  doubt- 
less in  the  church,  they  would  under- 
stand the  time  which  Paul  referred  to ; 
and  as  he  was  a  Jew,  he  naturally  used 
their  mode  of  reckoning  time  where  it 
would  be  understood.  Doubtless  the 
great  festivals  of  the  Jews  were  well 
known  among  most  of  the  cities  of 
Greece,  as  there  were  Jews  in  them  all 
who  w»,/e  scrupulous  in  their  observ- 
ances. It  is  no  improbable  supposi- 
tion, alto,  that  Christians  everywhere 
regarded  this  day  with  deep  interest,  as 
being  the  day  on  which  the  Holy  Spirit 
descended  on  the  apostles  and  on  the 
people  oi  Jerusalem.  Acts  ii. 

9.  For  a  great  door.  There  is  abun- 
dant opportunity  for  usefulness.  The 
word  door  is  used  evidently  to  denote 
an  occasion  or  an  opportunity  for  doing 
any  thing.  It  is  the  means  by  which 
we  have  entrance  or  access ;  and  hence 
denotes  facility  in  doing  any  thing 
when  thei«j  is  no  obstruction.  See  Acts 
xiv.27.  2  Cor.  ii.  12.  Col.  iv.  3.  t  And 
effectual.  That  is,  effective,  or  adapted 
to  success ;  presenting  opportunity  for 
great  effects.  There  is  abundant  oppor- 
tunity to  preach  the  gospel;  there  is 
attention  to  what  is  spoken,  and  great 
interest  in  it ;  there  is  great  encourage- 
ment to  labour.  It  is  possible  that  this 
was  one  of  the  reasons  why  Paul  had 
changed  his  mind  about  passing  through 
Corinth  on  his  way  to  Macedonia.  It 
would  require  time  to  visit  Corinth,  as 
he  would  wish  to  remain  there ;  and  an 
unexpected  opportunity  having  arisen 
for  doing  good,  he  judged  it  best  to  re- 
main at  Ephesus  as  long  as  practicable, 
and  then  to  go  at  once  to  Macedonia. 
1  And  there  are  many  adversaries. 
Many  opposers;  many  who  resist  the 
gospel.  These  were  doubtless  in  part 


Jews  who  excited  opposition  to  him, 
and  in  part  the  friends  of  Demetrius. 
See  Acts  xix.  That  Paul  had  great 
success  in  Ephesus,  and  that  his  labours 
were  attended  with  a  great  revival  of 
religion  there,  is  manifest  from  that 
chapter.  We  may  remark  here,  (1.) 
That  such  a  work  of  grace,  such  a  set- 
ting open  a  great  and  effectual  door,  is 
often  the  occasion  of  increased  opposi- 
tion to  the  gospel.  It  is  no  uncommon 
thing  that  the  adversaries  of  Christ 
should  be  excited  at  such  times ;  and 
we  are  not  to  be  surprised  if  the  same 
thing  should  occur  now  which  occurred 
in  the  time  of  Paul.  (2.)  This  was 
regarded  by  Paul  as  no  reason  why  he 
should  leave  Ephesus,  but  rather  as  a 
reason  why  he  should  remain  there. 
It  was  regarded  by  him  as  an  evidence 
that  the  Holy  Spirit  was  there.  It  was 
proof  that  the  enemies  of  God  were 
alarmed,  and  that  the  kingdom  of  Christ 
was  advancing.  His  presence,  also, 
would  be  needed  there,  to  encourage 
and  strengthen  the  young  converts  who 
would  be  attacked  and  opposed;  and 
he  deemed  it  his  duty  to  remain.  A 
minister  should  never  wish  to  make 
enemies  to  the  gospel,  nor  seek  to  ex- 
cite them  to  make  opposition  ;  but  such 
opposition  is  often  evidence  that  the 
Spirit  of  God  is  among  a  people  ;  that 
the  consciences  of  sinners  are  aroused 
and  alarmed  ;  and  that  the  great  enemy 
of  God  and  man  is  making,  as  he  was 
at  Ephesus,  a  desperate  effort  to  pre- 
serve his  kingdom  from  being  destroy- 
ed. (3.)  A  minister  should  regard  it 
as  his  duty  in  a  special  manner  to  be 
among  his  people  when  there  is  such 
opposition  excited.  His  presence  is 
needed  to  comfort  and  encourage  the 
church ;  and  when  the  minds  of  me;, 
are  excited,  it  is  often  the  best  time  to 
present  truth,  and  to  defend  success- 
fully  the  great  doctrines  of  the  Bible 
(4.)  Ministers  should  not  be  discou- 
aged  because  there  is  opposition  to 
the  gospel,  It  is  one  ground  of  encou- 
ragement. It  is  an  indication  of  the 


A  D.  59.J 


CHAPTER  XVI. 


351 


10  Now  if  Timotheus  a  come, 
*ee   that  he   may  be   with  you 
without  fear :    fof  he  worketh  l 
the  work  of  the  Lord,  as  I  also 
do. 

11  Let  no  man  therefore  de- 
jpise  e  him  :    but   conduct  *  him 

a  Acts  19.22.     b  Phil.2.19-22.     c  lTim.4.12. 
d  SJno.G. 


presence  of  God  in  awakening  the  con- 
science. And  it  is  far  more  favourable 
as  a  season  to  do  good  than  a  dead 
calm,  and  when  there  is  universal  stag- 
nation and  unconcern. 

10.  Now  if  Timotheus  come.     Paul 
had  sent  Timothy  to  them  (see  Note, 
ch.  iv.  17,  18),  but  as   he   had   many 
churches  to  visit,  it  was  not  absolutely 
certain  that  he  would  go  to  Corinth. 
^  May  be  with  you  luithout  fear.    Let 
him  be  received  kindly  and  affection- 
ately. Timothy  was  then  a  young  man. 
Acts  xvi.  1—3.    1  Tim.  iv.  12.    There 
might  be  some  danger  that  he  might 
feel    himself  embarrassed    among   the 
rich,  the  gay,   and   the    great.     Paul, 
therefore,  asks  them  to  encourage  him, 
to  receive  him  kindly,  and  not  to  em- 
barrass him.     Perhaps,  also,  there  may 
be  some  reference  to  the  false  teachers 
whom  Timothy  might  be  called  on  to 
oppose.   They  were  powerful,  and  they 
might  endeavour  to  intimidate  and  alarm 
him.     Paul,  therefore,  asks  the  church 
to  sustain  him  in  his  efforts  to  defend 
the  truth.     ^  For  he  worketh  the  work 
of  the  Lord.     He  is  engaged  in  the 
service  of  the  Lord ;  and  he  is  worthy 
of  your  confidence,  and  worthy  to  be 
sustained  by  you. 

11.  Let  no  man,  therefore,  despise 
him.    Let  no  one  despise  him  on  ac- 
count of  his  youth  and  inexperience. 
It  is  probable  that  some  of  the  mo/e 
wealthy  and  proud,  some  who  valued 
themselves  on  their  wisdom  and  expe- 
rience, would  be  disposed  to  look  upon 
him  with  contempt.     On  another  occa- 
sion, he  directed  Timothy  so  to  live  as 
that  no  one  should  have  occasion  to 
despise  him  on  account  of  his  youth 
f  i  Tim.  iv  12)  ;  and  he  here  urges  on 


forth  in  peace,  that  he  may  come 
unto  me  :  for  I  look  for  him  with 
the  brethren. 

12  As   touching  our  brother 
Apollos,    I  greatly  desired  hkn 
to  come  unto  you  with  the  bre- 
thren :  but  his  will  was  not  at 
«  c.i. 12. 


the  Corinthians,  that  they  should  not 
despise  him  because  he  was  a  young 
man,  and  comparatively  inexperienced. 
A  minister  of  the  gospel,  though  young, 
should  receive  the  respect  that  is  due 
to  his  office ;  and  if  he  conducts  him- 
self in  accordance  with  his  high  calling, 
his  youth  should  be  no  barrier  to  the 
confidence  and  affection  of  even  aged 
and  experienced  Christians.  It  should 
be  rather  a  reason  why  they  should 
treat  him  with  affection,  and  encourage 
him  in  his  work,  f  But  conduct  him 
forth  in  peace.  That  is,  when  he  leaves 
you.  Attend  him  on  his  way,  and  help 
him  forward  on  his  journey  to  me.  See 
Note  on  ver.  6.  1  For  I  look  for  him 
with  the  brethren.  Erastus  accompa- 
nied Timothy  in  this  journey  (Acts 
xix.  22),  and  probably  there  were  others 
with  him.  Titus  also  had  been  sent  to 
Coranth  (2  Cor.  xii.  17,  18),  and  it  is 
not  improbable  that  Paul  had  desired 
Titus  to  bring  with  him  to  Ephesus 
some  of  the  Corinthian  brethren,  as  he 
might  need  their  assistance  there. — 
Grotius. 

12.  As  touching  our  brother  Apollos. 
Tindal  renders  this,  "  To  speak  of  bro- 
ther Apollo."  In  regard  to  Apollos,  see 
Note,  ch.  i.  12.  J  IRs  will  was  not  at 
all  to  come  at  this  time.  It  is  probable 
that  there  were  matters  which  detained 
him,  or  which  required  his  presence  in 
Ephesus.  It  is  not  known  why  Apol- 
los had  left  Corinth,  but  it  has  been 
supposed  that  it  was  on  account  of  the 
dissensions  which  existed  there.  For 
the  same  reason  he  might  not  be  in- 
duced to  return  there  while  those  dis- 
sensions lasted,  and  there  might  be 
employment  which  he  had  where  he 
then  was  which  rendered  his  presence 


352 


1.  CORINTHIANS 


[A.  V.  59 


all  to  come  at  this  time  ;  but  he 
will  come  when  he  shall  have 
convenient  time. 

13  Watch- ye,  standfast  in 

a  lPet.5.8.         6  2Thess.2.15. 


the  faith,  quit  you  like  men, c  be 


strong. d 
14  Let 


all  your   things   be 


done'  with  charity. 

cc.14.20.        dEph.6.10.        e  lPet.4.£. 


there  important.  The  Latin  fathers  say 
that  Apollos  did  after  this  return  to 
Corinth,  when  the  religious  differences 
had  been  settled. — Bbomfield.  It  is 
probable  that  the  Corinthians  had  re- 
quested, by  the  messengers  who  carried 
their  letter  to  Paul,  that  either  he  or 
Apollos  would  come  and  visit  them. 
Paul  states,  in  reply,  that  he  had  en- 
deavoured to  prevail  on  Apollos  to  go, 
but  had  not  succeeded.  •}  He  will  come 
when  he  shall  have  convenient  time. 
The  Greek  word  means,  when  he  should 
have  leisure,  or  a  good  opportunity. 
He  might  then  be  engaged ;  or  he 
might  be  unwilling  to  go  while  their 
contentions  lasted.  They  had  probably 
(ch.  i.  12)  endeavoured  to  make  him 
the  head  of  a  party,  and  on  that  ac- 
count he  might  have  been  unwilling  to 
return  at  present  among  them.  But 
Paul  assures  them  that  he  designed  to 
come  among  them  at  some  future  time. 
This  was  said  probably  to  show  them 
that  he  still  retained  his  affection  for 
them,  and  had  a  tender  solicitude  for 
their  peace  and  prosperity.  Had  this 
not  been  said,  they  might,  perhaps, 
have  inferred  that  he  was  offended,  and 
had  no  desire  to  come  among  them. 

13.  Watch  ye.  The  exhortation  in 
this  and  the  following  verse  is  given 
evidently  in  view  of  the  peculiar  dan- 
gers and  temptations  which  surrounded 
them.  The  word  here  used  (r§»>og«?Te) 
means,  to  keep  awake,  to  be  vigilant, 
&c. ;  and  this  may,  perhaps,  be  a  mili- 
tary metaphor  derived  from  the  duty  of 
those  who  are  stationed  as  sentinels  to 
guard  a  camp,  or  to  observe  the  motions 
of  an  enemy.  The  term  is  frequently 
used  in  the  New  Testament,  and  the 
duty  frequently  enjoined.  Matt.  xxiv. 
41,42;  xxv.  13.  Mark  xiii.  35.  Luke 
xxi.  36.  Acts  xx.  31.  1  Thess.  v.  6. 
2  Tim.  iv.  5.  The  sense  here  is,  that 
they  were  to  watch,  ar  be  vigilant, 


against  all  the  evils  of  which  he  had 
admonished  them, — the  evils  of  dissen- 
sion, of  erroneous  doctrines,  of  disor- 
der, of  false  teachers,  &c.  They  were 
to  watch  lest  their  souls  should  be 
ruined,  and  their  salvation  endangered ; 
lest  the  enemies  of  the  truth  and  of 
holiness  should  steal  silently  upon  them, 
and  surprise  them.  They  were  to  watch 
with  the  same  vigilance  that  is  required 
of  a  sentinel  who  guards  a  camp,  lest 
an  enemy  should  come  suddenly  upon 
them,  and  surprise  the  camp  when  the 
army  was  locked  in  sleep,  ^f  Stand 
fast  in  the  faith.  Be  firm  in  holding 
and  defending  the  truths  of  the  gospel. 
Do  not  yield  to  any  foe,  but  maintain 
the  truth,  and  adhere  to  your  confidence 
in  God  and  to  the  doctrines  of  the  gos- 
pel with  unwavering  constancy.  See 
Note,  ch.  xv.  1.  Be  firm  in  maintain- 
ing what  you  believe  to  be  true,  and  in 
holding  on  to  your  personal  confidence 
in  God.  notwithstanding  all  the  arts, 
insinuations,  and  teachings  of  sedu- 
cers and  the  friends  of  false  doctrine. 
If  Quit  you  like  men  (avJ^ar^-t,  from 
dvw'g,  a  man).  The  word  occurs  no- 
where else  in  the  New  Testament.  In 
the  LXX.  it  occurs  in  Josh.  i.  6,  7.  9. 
18.  1  Chron.  xxviii.  20.  2  Chron.  xxxii. 
vii.  Neh.  ii.  1 ;  and  in  eighteen  other 
places.  See  Trommius'  Concordance. 
It  occurs  also  in  the  classic  authors. 
See  Xen.  Oec.  v.  4.  It  means,  to  ren- 
der one  manly  or  brave ;  to  show  one's- 
self  a  man ;  that  is,  not  to  be  a  coward, 
or  timid,  or  alarmed  at  enemies,  but  to 
be  bold  and  brave.  We  have  a  similar 
phrase  in  common  use :  "  Be  a  man,"  or 
"  Show  yourself  a  man  ;"  that  is,  be  not 
mean,  or  be  not  cowardly.  1  Be  strong. 
Be  firm,  fixed,  steadfast.  Comp.  Eph. 
vi.  10,  "  Be  strong  in  the  Lord,  and  in 
the  power  of  his  might." 

14.  Let  all  your  things,  &c.     All 
that  you  do.    This  direction  is  repeated 


i.  D.  59.] 

15  I  beseech   you,   brethren, 
(ye  know  the  house  of  Stepha- 
nas, that  it  is  the a  first-fruits  of 
Achaia,  and  that  they  have  ad- 
dicted themselves  to  the  ministry 
of  the  saints,) 

16  That  ye  submit ''yourselves 

a  Rom.  16.5.       b  Heb.13.17. 


CHAPTER  XVI. 


353 


unto  such,  and  to  every  one  that 
helpeth  with  ws,  and  laboureth. 
17  I  am  glad  of  the  coming 
of  Stephanas  and  Fortunatus  and 
Achaicus :  for  that  which  was 
lacking e  on  your  part  they  have 
supplied. 

c  Phil. 2.30. 


on  account  of  its  great  importance,  and 
because  it  is  a  summing  up  of  all  that 
he  had  said  in  this  epistle.  See  ch. 
xiii. ;  xiv.  1.  Here  he  says,  that  cha- 
rity, or  love,  was  to  regulate  all  that 
they  did.  This  was  a  simple  rule  ;  and 
if  this  was  observed,  every  thing  would 
be  done  well. 

15.  /  beseech  you,   brethren.     The 
construction  here  is  somewhat  involved, 
but  the  sense  is  plain.     The  words,  "  I 
beseech  you,"  in  this  verse,  are  evi- 
dently to  be  taken  in  connexion  with 
ver.  16,  "I  beseech  you  that  ye  submit 
yourselves  unto  such,"  &c.  The  design 
is  to  exhort  them  to  pay  proper  defer- 
ence to  Stephanas,  and  to  all  who  sus- 
tained the  same  rank  and  character; 
and  the  remainder  of  ver.  15  is  designed 
to  state  the  reason  why  they  should 
show  respect  and  kindness  to  the  house- 
hold  of  Stephanas.     ^  Ye   know   the 
house.     You  are  acquainted  with  the 
household,  or  family.     Probably  a  con- 
siderable portion,  or  all,  of  the  family 
of  Stephanas  had  been  converted  to  the 
Christian  faith,     t  Of  Stephanas.  See 
Note,  ch.  i.  16.     Paul  there  says  that 
ne  had  baptized  his  family.     |  That  it 
is   the  first-fruits  of  Achaia.     They 
were  the  first  converted  to  the  Christian 
religion  in  Achaia.     See  Note,  Rom. 
xvi.  5.     Respecting  Achaia,  see  Note, 
Acts  xviii.  12.     ^  That  they  have  ad- 
dicted themselves,  &c.    That  they  have 
devoted  themselves  to  the   service  of 
Christians.    That  is,  by  aiding  the  mi- 
nistry ;  by  showing  hospitality  ;  by  pro- 
viding for  their  wants ;  by  attending 
and  aiding  the  apostles  in  their  jour- 
neys, &c. 

16.  That  ye  submit  yourselves,  &c. 
The  word  used  here  means  evidently 
that  you  would  show  them  proper  de- 

30* 


ference  and  regard ;  that  you  would 
treat  them  with  distinguished  respect 
and  honour  for  what  they  have  done. 
^  And  to  every  one  that  helpeth  with 
us,  &c.  Every  one  that  aids  us  in  the 
ministry,  or  provides  for  our  wants, 
&c.  It  is  possible  that  Stephanas  lived 
among  them  at  this  time  (Note,  ch.  i. 
16),  though  he  had  been  converted  in 
Achaia ;  and  it  is  probable  that,  as  Co- 
rinth was  a  central  place  and  a  tho- 
roughfare, others  might  come  among 
them  who  were  the  personal  friends  of 
Paul,  and  who  had  aided  him  in  the 
ministry.  Towards  all  such  he  bespeaks 
their  kind,  and  tender,  and  respectful 
regards. 

17.  I  am  glad  of  the  coming.  That 
is,  I  am  glad  that  they  have  come  to 
me  at  Ephesus.  I  rejoice  that  he  who 
was  converted  by  my  ministry  in  Achaia, 
and  who  has  so  long  shown  himself  to 
be  a  personal  friend  to  me,  and  an  aid 
in  my  work,  came  where  I  am.  f  Ste- 
phanas. The  same  person  evidently 
mentioned  in  the  previous  verses.  Pro- 
bably he,  as  one  of  the  oldest  and  most 
respected  members  of  the  church,  had 
been  selected  to  carry  the  letter  of  the 
Corinthians  (ch.  vii.  1)  to  Paul,  and  to 
consult  with  him  respecting  the  affairs 
of  the  church  there.  Tf  Fortunatus  and 
Achaicus.  These  persons  are  not  re- 
ferred to  anywhere  else  in  the  New 
Testament.  It  appears  that  Fottunatus 
survived  Paul,  for  he  was  subsequently 
the  messenger  of  the  church  at  Corinth 
to  that  at  Rome,  and  bore  back  to  the 
Corinthians  the  epistle  which  Clement 
of  Rome  sent  to  them.  See  that  epistle, 
§  59.  1  For  that  ivhich  was  lacking, 
&c.  The  word  whicn  is  here  usud, 
and  rendered  "  that  which  was  lacking" 
,  does  not  occur  in  the  classic 


354 


I.  CORINTHIANS. 


[A.D.  59 


18  For  they  have   refreshed  ' 
my  spirit  and  yours :  therefore 
acknowledge  tf  ye  them  that  are 
such. 

19  The  churches  of  Asia  sa- 
lute you.    Aquila*and  Priscilla 

a  lThess.5.12.        ft  Acts  18.26. 

writers.  It  means  properly  that  which 
is  wanting,  w-ant,  lack. — Robinson.  It 
may  be  used  to  denote  a  want  or  lack 
of  any  kind,  whether  of  support,  suste- 
nance, aid,  consolation,  information,  or 
counsel.  See  Luke  xxi.  4.  Phil.  ii. 
30.  1  Thess.  iii.  10.  What  this  was 
which  the  Corinthians  had  neglected 
or  failed  to  furnish  Paul,  and  which 
had  been  supplied  by  the  presence  of 
these  persons,  can  be  only  a  matter  of 
conjecture ;  and  different  commentators 
have  supposed  different  things.  It  might 
be  a  neglect  to  provide  for  his  wants, 
or  a  defect  of  informing  him  about  their 
affairs  in  the  letter  which  they  had  sent 
him  ;  or  it  might  be  that  these  persons 
had  furnished,  by  their  presence  and 
conversation,  those  consolations  and 
friendly  offices  which  the  church  at 
Corinth  would  have  rendered  had  they 
been  all  present ;  and  Paul  may  mean 
to  say,  that  he  had  enjoyed  with  them 
that  friendly  intercourse  and  Christian 
communion  which  he  had  desired  with 
them,  but  which  was  lacking,  i.  e.  which 
he  had  not  been  permitted  to  enjoy  by 
reason  of  his  absence.  This  is  the  view 
which  is  given  by  Rosenmiiller,  Dod- 
dridge,  Bloomfield ;  and  as  Paul  does 
not  seem  here  inclined  to  blame  them, 
this  view  is  most  in  accordance  with 
the  general  strain  of  the  passage. 

18.  For  they  have  refreshed  my 
spirit.  By  their  presence  and  conver- 
sation. They  have  given  me  informa- 
tion respecting  the  state  of  things  in 
the  church ;  and  their  society  has  been 
with  me  of  the  most  gratifying  and 
cheering  kind.  1  And  yours.  "  By 
removing,"  says  Locke,  "those  suspi 
cions  and  fears  that  were  on  both  sides." 
M  By  thus  supplying  your  absence,  they 
have  benefited  us  both.  For  Paul 
pained  information  of  those  absent,  and 


salute  you  much  in  the  Lord 
with  the  church e  that  is  in  theii 


house. 


20  All  the  brethren  greet  you 
Greet  ye  one  another  with  a 
tioly  kiss. 


c  Rom.16.5.15. 


they  gained  in  the  counsel  afforded  to 
;hem  by  the  apostle." — Bloomfield. 
1  For  they  refreshed  my  spirit  by  their 
obliging  behaviour  and  edifying  con- 
versation, as,  I  doubt  not,  they  have 
often  refreshed  yours  by  their  ministra- 
tions among  you." — Doddridge.  The 
sense  seems  to  be,  that  their  visit  to  him 
would  be  a  benefit  to  both ;  would  re- 
sult in  imparting  comfort,  a  good  un- 
derstanding, an  increase  of  their  mutual 
attachment,  and  ultimately  a  large  ac- 
cession to  their  mutual  joy  when  they 
should  again  meet,  f  Therefore  ac- 
knowledge ye  them  that  are  such.  Re- 
ceive affectionately  ;  recognise  as  bre- 
thren; cherish,  treat  kindly  all  that 
evince  such  a  spirit.  See  Notes  on 
ver.  15, 16.  The  apostle  here  designs, 
evidently,  that  the  Corinthians  should 
receive  them  kindly  on  their  return, 
and  regard  with  deference  and  respect 
the  counsel  which  they  might  offer, 
and  the  message  which  they  might  beai 
from  him. 

19.  The  churches  of  Asia.  The  word 
"  Asia"  in  the  New  Testament  usually 
denotes  Asia  Minor  in  general.     See 
Note  on  Acts  ii.  9.     It  was  sometimes 
used  in  a  more  limited  sense,  to  denote 
the   region   around   Ephesus,   and   of 
which  Ephesus   was   the   centre   and 
capital.     See  Note,  Acts  xvi.  6.     This 
is  the  region  undoubtedly  which  is  in- 
tended here.  ^  Salute  you.  Greet  you ; 
send  respectful  and  affectionate  Chris- 
tian regards.     See  Note,  Rom.  xvi.  3. 
T  Aquila  and  Priscilla.     See  Note  on 
Acts  xviii.  26.     <f  Much  in  the  Lord. 
With  affectionate  Christian  salutations ; 
or  as  Christians.  Wishing  the  blessing 
and  favour  of  the  Lord.     1  With  the 
church  that  is  in  their  house.     Note, 
Rom.  xvi.  5. 

20.  All  the  brethren,  &c.    All  the 


A..  P.  59.] 


CHAPTER  XVI. 


21  The  salutation  of  me  Paul 
with  mine  own  hand. 

22  If  any  man  love  a  not  the 


Christians  with  whom  Paul  was  con- 
nected in  Ephesus.  They  felt  a  deep 
interest  in  the  church  at  Corinth,  and 
sent  to  them  Christian  salutations. 
1  With  a  holy  kiss.  See  the  Note  on 
Rom.  xvi.  16. 

21.  The  salutation   of   me,    Paul, 
with  mine  own  hand.     It  is  evident 
that  Paul  was  accustomed  to  employ 
an   amanuensis    in  penning  his  epis- 
tles   (see    Note    on    Rom.   xvi.  22), 
though  he  signed  his  own  name,  and 
expressed   his  Christian  salutation  in 
every  epistle.     2  Thess.  iii.  17.    Comp. 
Col.   iv.    18.      This   gave   a   sanction 
*o   what   was  written ;    was   a   proof 
.hat  it  was  his  own,  and  was  a  valuable 
token  of  affectionate  regard.     It  was  a 
oroof  that  there  was  no  fraud  or  im- 
position.    Why  he  employed  an  ama- 
nuensis is  not  known. 

22.  If  any  man  love  not  the  Lord 
Jesus  Christ.     This  is  a  most  solemn 
and  affecting  close  of  the  whole  epis- 
tle.    It  was  designed  to  direct  them  to 
the  great  and  essential  matter  of  reli- 
gion, the  love  of  the  Lord  Jesus ;  and 
was  intended,  doubtless,  to  turn  away 
their  minds  from  the  subjects   which 
had  agitated  them,  the  disputes  and  dis- 
sensions which   had    rent  the  church 
into    factions,   to    the    great    inquiry 
whether  they  truly  loved  the  Saviour. 
It  is  implied  that  there  was  danger,  in 
their  disputes  and  strifes  about  minor 
matters,  of  neglecting  the  love  of  the 
Lord  Jesus,  or  of  substituting  attach- 
ment to  a  party  in  the  place  of  that 
love  to  the  Saviour  which  alone  could 
be  connected  with  eternal  life.     J  Let 
him  be  anathema.     On  the  meaning 
of  the  word  anathema,  see  Note,  ch. 
xii.  3.     The  word  properly  means  ac- 
cursed, or  devoted  to  destruction  ;  and 
the  idea  here  is,  that  he  who  did  not 
believe  in  the  Lord  Jesus,  and  love  him, 
would  be,  and  ought  to  be,  devoted  to 
destruction,  or   accursed   of  God.     It 
expresses  what   ough.  to  be  done;  it 


355 
be 


Lord  Jesus  Christ,  let  him 
anathema b  maran-atha.' 

aEph.6.24.       b  Gal.1.8,9-       cJude  14,15. 


expresses  a  truth  in  regard  to  God's 
dealings,  not  the  desire  of  the  apostle. 
No  matter  what  any  man's  endow- 
ments might  be ;  no  matter  what  might 
be  his  wealth,  his  standing,  or  his  ta- 
lent ;  no  matter  if  he  were  regarded  as 
a  ruler  in  the  church,  or  at  the  head  of 
a  party ;  yet  if  he  had  not  true  love  to 
the  Lord  Jesus,  he  could  not  be  saved. 
This  sentiment  is  in  accordance  with 
the  declaration  of  the  Scripture  every- 
where. See  particularly,  John  iii.  31. 
Micah  xvi.  16,  and  the  Note  on  the 
latter  place.  ^  Maran-atha,  These 
are  Syriac  words,  Moran  Etho — '  the 
Lord  come%s ;'  i.  e.  will  come.  The 
reason  why  this  expression  is  add- 
ed may  be,  (I.)  To  give  the  greater 
solemnity  to  the  declaration  of  the 
apostle ;  i.  e.  to  give  it  an  emphatic 
form.  (2.)  To  intimate  that,  though 
there  were  no  earthly  power  to  punish 
a  want  of  love  to  the  Saviour ;  though 
the  state  could  not,  and  ought  not  to 
punish  it ;  and  though  the  church 
could  not  exclude  all  who  did  not  love 
the  Lord  Jesus  from  its  bosom,  yet 
they  could  not  escape.  For,  the  Lord 
would  himself  come  to  take  vengeance 
on  his  enemies ;  and  no  one  could  es- 
cape. Though,  therefore,  those  who 
did  not  love  the  Lord  Jesus  could  not 
be  punished  by  men,  yet  they  could 
not  escape  divine  condemnation.  The 
Lord  would  come  to  execute  vengeance 
himself,  and  they  could  not  escape. 
It  is  probable  (see  Lightfoot  in  loco) 
that  the  Jews  were  accustomed  to 
use  such  a  form  in  their  greater  ex- 
communication, and  that  they  meant 
by  it,  that  the  person  who  was  thus 
devoted  to  destruction,  and  excom- 
municated, must  be  destroyed  ;  for  the 
Lord  would  come  to  take  vengeance 
on  all  his  enemies.  "It  certainly  was 
not  now,  for  the  first  time,  used  as 
a  new  kind  of  cursing  by  the  apostle  ; 
but  was  the  application  of  a  current 
mode  of  speech  to  the  purpose  he  had 


356 


I.  CORINTHIANS. 


[A.  D.  59 


23  The    grace  b  of  our  Lord 
Jesus  Christ  b",  with  you. 

a  Rom.16.20. 


24  My  lovv  be  with  you  all 
in  Christ  Jesus.     Amen. 


in  contemplation.  Perhaps,  therefore, 
by  inspecting  the  manners  of  the  East, 
we  may  illustrate  the  import  of  this 
singular  passage.  The  nearest  approach 
to  it  that  I  have  been  able  to  discover 
is  in  the  following  extract  from  Mr. 
Bruce  ;  and  though,  perhaps,  this  does 
not  come  up  to  the  full  power  of  the 
apostle's  meaning,  yet,  probably,  it 
gives  the  idea  which  was  commonly 
attached  to  the  phrase  among  the  pub- 
lic. Mr.  Bruce  had  been  forced  by  a 
pretended  saint,  in  Egypt,  to  take  him 
on  board  his  vessel,  as  if  to  carry  him 
to  a  certain  place — whereas,  Mr.  Bruce 
meant  no  such  thing ;  but,  having  set 
him  on  shore  at  some  little  distance 
from  whence  he  came,  '  we  slacked  our 
vessel  down  the  stream  a  few  yards, 
filling  our  sails,  and  stretching  away. 
On  seeing  this,  our  saint  fell  into  a  des- 
perate passion,  cursing,  blaspheming, 
and  stamping  with  his  feet ;  at  every 
word  crying  "  Shar  Ullah  .'"  i.  e.  May 
God  send,  and  do  justice  /'  This  ap- 
pears to  be  the  strongest  execration 
this  passionate  Arab  could  use,  i.  e. 
'  To  punish  you  adequately  is  out  of 
my  power :  I  remit  you  to  the  ven- 
geance of  God.'  Is  not  this  the  import 
of  anathema  maran-atha  ?" — Taylor 
in  Calmet.  This  solemn  declaration, 
or  denunciation,  the  apostle  wrote  with 
his  own  hand,  as  the  summary  of  all 
that  he  had  said,  in  order  that  it  might 
be  attentively  regarded.  There  is  not 
a  more  solemn  declaration  in  the  Bible ; 
there  is  not  a  more  fearful  denuncia- 
tion ;  there  is  no  one  that  will  be  more 
certainly  executed.  No  matter  what 
we  may  have — be  it  wealth,  pr  beauty, 
or  vigour,  or  accomplishment,  or  adorn- 
ing, or  the  praise  and  flattery  of  the 
world ;  no  matter  if  we  are  elevated 
high  in  office  and  in  rank ;  no  matter 
if  we  are  honoured  by  the  present  age, 
or  gain  a  reputation  to  be  transmitted 
to  future  times  ;  yet  if  we  have  not  love 
to  the  Saviour,  we  cannot  be  saved. 
We  must  be  devoted  to  the  curse  ;  and 


the  Lord  Jesus  will  soon  return  to  ex- 
ecute the  tremendous  sentence  on  a 
guilty  world.  How  important  then  to 
ask  whether  we  have  that  love  ?  Whe- 
ther we  are  attached  to  the  Lord  Jesui 
in  such  a  manner  as  to  secure  his  appro- 
bation ?  Whether  we  so  love  him  as  to 
be  prepared  to  hail  his  coming  with 
joy,  and  to  be  received  into  his  ever- 
lasting kingdom. — In  the  close  of  tho 
Notes  on  this  epistle,  I  may  ask  any 
one  who  shall  read  these  pages  whe- 
ther he  has  this  love?  And  I  may 
press  it  upon  the  attention  of  each  one, 
though  I  may  never  see  their  faces  in 
the  flesh,  as  the  great  inquiry  which  is 
to  determine  their  everlasting  destiny. 
The  solemn  declaration  stands  here, 
that  if  they  do  not  love  the  Lord  Jesus, 
they  will  be,  and  they  ought  to  be,  de- 
voted to  destruction.  The  Lord  Jesus 
will  soon  return  to  make  investigation, 
and  to  judge  the  world.  There  will 
be  no  escape ;  and  no  tongue  can  ex- 
press the  awful  horrors  of  an  ETERNAI 

CURSE  PRONOUNCED  BT  THE  LIPS  OF 
THE  SON  OF  GOD. 

23.  The  grace,  &c.  Note,  Rom. 
xvi.  20. 

24.  In  Christ  Jesus.  Through 
Christ  Jesus ;  or  in  connexion  with 
your  love  to  him  ;  i.  e.  as  Christians. 
This  is  an  expression  of  tender  regard 
to  them  as  Christian  brethren  ;  of  his 
love  for  the  church  ;  and  his  earnest 
desire  for  their  welfare.  It  is  in  accord- 
ance with  the  usual  manner  in  which 
he  closes  his  epistles ;  and  it  is  pecu- 
liarly tender,  affectionate,  and  beautiful 
here,  when  we  consider  the  manner  in 
which  he  had  been  treated  by  many  of 
the  Corinthians  ;  and  as  following  the 
solemn  declaration  in  ver.  22.  Paul 
loved  them  ;  loved  them  intensely,  and 
was  ever  ready  to  express  his  affection- 
ate regard  for  them  all,  and  his  earnest 
desire  for  their  salvation. 

The  subscription  to  the  epistle,  "  The 
first  epistle  to  the  Corinthians,"  &c. 
was  evidently  written  by  some  other 


.  D.  59.] 


CHAPTER  XVI. 


367 


hand  than  that  «>f  Paul,  and  has  no 
claim  to  be  regaided  as  inspired.  Pro- 
bably these  subscriptions  were  added 
a  considerable  time  after  the  epistles 
were  first  written ;  and  in  some  in- 
stances evidently  by  some  person  who 
was  not  well  informed  on  the  subject. 
See  the  Note  at  the  end  of  the  Epistle 
to  the  Romans.  In  this  instance,  the 
subscription  is  evidently  in  its  main 
statement  false.  The  epistle  bears  in- 
ternal marks  that  it  was  written  from 
Ephesus,  though  there  is  every  proba- 
bility that  it  was  sent  by  three  of  the 
persons  who  are  here  mentioned.  It  is 
absurd,  however,  to  suppose  that  Timo- 
thy was  concerned  in  taasirg  the  epis- 


tle to  them,  since  it  is  evident  that 
when  it  was  written  he  was  already  on 
a  visit  to  the  churches,  and  on  his  way 
to  Corinth.  See  Notes  on  ch.  xvi.  10, 
11 ;  iv.  17.  There  is  not  the  slightest 
internal  evidence  that  it  was  written 
from  Philippi :  but  every  thing  in  the 
epistle  concurs  in  the  supposition  that 
it  was  sent  from  Ephesus.  See  the  In- 
troduction to  the  epistle.  There  is, 
however,  a  considerable  variety  among 
the  MSS.  in  regard  to  the  subscrip- 
tion ;  and  they  are  evidently  none  of 
them  of  any  authority,  and  as  these 
subscriptions  generally  mislead  the 
reader  of  the  Bible,  it  would  have  been 
better  had  they  been  omitted. 


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